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THE LIBRARY

THE UNIVERSITY

OF CALIFORNIA

LOS ANGELES

HISTORIC LUSHAN

The Kuling: Mountains

Edited

at the direction of the Kuling Council

Albert H. Stone

and

J. Han\n\ond Reed.

Printed by the Arthington Press, Religious Tract Society,^
Hankow. 1921.

CONTENTS.

Chapter Page

Introduction ... ... ... ... ... i

1 Historic Lushan 1

2 Geology and Mineralogy of the Lushan ... 5

3 Flora of the Lushan 8

4 Shooting and game ... ... ... ... 13

5 Hints for excursions extending over several

days ... ... ... 15

6 From Kiukiang via Lien Hwa Tung to

Kuliug 18

7 Yellow Dragon Temple, Three Trees, and

the Emerald Grotto ... ... ... 21

8 Dragon Pool and the Plunge Bath ... 25

9 Western Circular Path and Incense Mills 27

10 Chinese Cemetery, The Fairy Glen and

View, and West Valley. .-.. ... 29

11 Cave of the Immortals, Pagoda Ruins,

Temple of the Heavenly Pond and

Hermit's Cave 31

12 Eussian Valley, Pope Eidge and Plough

Peak 38

13 Nank'angPass 40

14 Poyang Eidge and Lion's Leap 42

15 Eound trip through the Lotus Valley to

Bull's Ridge 46

16 Monastery Euins, the Dolomites and the

Temple in the (Uouds 49

17 Three Waterfalls 52

18 To Ch'i Hsien Tzu and the Goddess of Mercy

Bridge via the Nank'ang Pass . . . 50

19 White Deer Grotto and the Kaolin Pits ... 01

20 To Hai Hui and the Tiger Wall via the

Lion's Leap ... ... ... ... 65

21 Takutang Valley via Poyang Eidge ... 09
•22 Takutang and the Big Orphan ... ... 72

23 Ma Wei Shui 70

30SGS76

24 Mandarin Tomb at Lien Ch'i Mu 79

25 The Valley of the Catholic Mission ... 82

26 Tung Lin, Shilin and the Kuins of T'ai

P'ing Kung ... ... ... ... 84

27 To the Devil's Wall and the Wolf's Ravine

via the Incense Mills ... ... ... 8^

28 Temple Valley and Lien Hwa An ,. ... 91

29 To the Plains via Pi Yuin An, and return

by the Shaho Steps 93

30 Hanyang Peaks ... ... ... ... 95

31 Lushan Valley, Hot Springs, Kwei Tsung

Temple, the Iron Pagoda, the Hsiu
Feng and Hv^rang Sah Temples ... 97

CMROMOLOOICAL T3BLE FOR REFERENCE.

Date. Dynasty. Name. Page.

2852 B.C. The Five Rulers

2697 B.C. Emperor Huang Te ../ 2

2205 B.C. Hsia 73

Emperor Ta Yu 73

ITtJt) B.C. Shang or Yin 1,2

1122 B.C. Chou

Emperor Wu Wang ... 2,3
Philosopher Lao ... ... 3

Confucius ... ... 62,63,66

Mencius ... ... ... 62

255 B.C. Ts'in Emperor Ch'ing Hsi Wang 3

206 B.C. Han 1,4,96

25 A.D. Later Han 84

Ming Ti Emperor... ... 4

265 A.D. Western Tsin 22,30,58

:J07 A.D. Eastern Tsin 85,99

Emperor Hsien Kang ... 99
The Poet, T'ao Yuen Ming. 103

502 A.D. Liang 104

Ch'an School of Buddhism 58

618 A.D. T'ang 4,61,102

Emperor Ming Hwang ... 4

Emperor Hwei Chang ... 36
Emperor K'ai Yuen ... 86,87
The Poet, Li T'ai Po ...

4,44,55,58,61,86

960 A.D. Sung 3,4,35,

Emperor Sung Tsung ... 4

Emperor Yuen Fung ... 85

1127 A.D. Southern Sung. Emperor Shun Yu 85

Emperor Chia Hsi ... 100

The Philosopher Chu 55,62,63,79
The Sung School of Con-
fucian Philosophy ... 79

1280 A.D. Yuan, or Mongol 87,98,103

Emperor Chia Ta 103

1368 A.D. Ming 23,35,42,84,85

Emperor Hung Wu 23,32,34,35,42,43
Emperor Wan Li 22,23,46,49,50

Emperor Hsiian Te ... • 30,35
Emperor Chia Ch'ing ... 36,87,94,99

1644 A.D. Tsing, or Mandarin ... ... ... 85

Emperor K'ang Hsi ... 66,74

Emperor Chien Lung ... 77,101

Emperor Hsi en Feng ... ... 19

Emperor Kuang Hsu ... 52,96

ISIing Kueh Yuan Sliih Kai ... 92,98

The Taiping Rebellion 35,84,86,87,103,104

TheTaiChiTu ... 81

Milofu, the Laughing Buddha 57,99,100

Ivwan Yin, the Goddess of Mercy ... ... 59,102

The Diamond Sutra ... ... ... ... ... 85

Mu V ^ ^

'a/fuj/?an

O f

Gritty \

M/enhua'I'iAna ^

\J MtAancjfchioi^

ShoJlP

JiAf^f^AnO

/i'ua-fL4^hcin

The Lushan District.

INTRODUCTION.

Kuling was founded iu the winter of 1895-1896 on
a very unpretentious basis, and almost immediately the
property, which had been registered in the name of
E. S. Little, Esq., was vested by him in a trust. The
Trustees in the year 1903 transferred the trust to a
Council, in whose hands it has remained ever since. The
Council, elected by the landrenters, consists of twelve
members, four retiring each year.

The original Estate consisted of Lots 1 to 130 only,
subsequent extensions having brought the settlement to
its present dimensions. .

The popularity of Kuling as a summer resort has
never been seriously questioned, and the long spells of
perfect weather, which are enjoyed during the fall and
spring, are attracting more people to the hill-top during
these seasons of the year. In the winter, and more
especially in the month of February, tobogganning and
skiing afford excellent sport.

As a health resort, Kuling is growing into a Avidely-
known sanatorium, and the number of those sent here to
recuperate is growing steadily larger. The Estate Medical
Officer and the General Hospital are available the year
round. The interest of Chinese is also being aroused,
and Chinese from Kalgan and Canton, from Szechuan
and Shanghai, visit Kuling for treatment. Extensions of
the scope and size of the medical institutions are con-
stantly being made.

The administration of Kuling is on a co-operative
basis, all the funds received from sale of land, taxes and
other sources of revenue being used for public works,
watching and sanitation and administration ex^jenses.

ii Introduction.

The Estate contains between four and five hundred
houses, including two churches, a large boarding scliool
for American children, a public library, a medical hall toi
the use of doctors, and the summer fjranches of several
Hankow and Shanghai department stores. A British
scliool has been opened in the valley.

Besides the attractive walks described in the chapters
which follow, many activities occupy the time and atten-
tion of the summer population. Church conventions,
mission conferences dealing with all departments of
mission work, concerts and lectures, offer abundant
change. The facilities for recreation in Ruling are
unexcelled. In addition to a large field containing ample
room for a baseball diamond, there are fifteen public
tennis courts, two large bathing pools for adults, a
bathing pool for children and a children's playground.

Much of the historical information contained in
this book is obtained from the Lu Shan Chih (^ \\\ ^),
written by a Nanking official, Mao Teh Ch'i (jg^ |§ t^), on
the basis of an old chronicle dating from the Ming Dynasty.
The whole of the chapter "Historic Lushan," and some
of the translations of inscriptions, are included by per-
mission of L. N. Chang, Esq. of Hankow, from whose
lecture on that subject they are taken. The rest of the
material has been collected from many sources.

In the preparation of this volume for publication,
thanks are due to K. Hemmeling, Esq., for assistance in
translation; A. C. Wilzer, Esq., for the presentation of
several photographs and a map of the Lushan; Mrs.
Arnold Foster and Miss F. G. Sutton for assistance in
reading the manuscript and for helpful suggestions; and
Mr. Hsiao Pa Hwa for his work on the Chinese
characters.

It is hoped that the issue of this book will be of
interest to all visitors to Ruling, and that the pleasure of
their visit to this delectable mountain resort will be
enhanced thereby.

THE RULING COUNCIL.

March. lf>21.

CHAPTER U

HISTORIC LUSHAN.

Ruling is generally known among the Cliinese as
Liisban {^ jlj The Hut Mountain). iVccorciing to the
"History of the Luslian," Ku Niu Ling ( !f^ 4'-^ ) , the
central part of the range, is situated somewhere near
Yang T'ien P'ing ( # ^ ^ ) , which is close by the Yuin
Chung Shi (^ rfn -^ Temple in the Clouds). As to the
origin of the name "Lushan," stoiies differ.

Certain religious writers maintain that this mountain
was so named because during the latter part of the Yin
Dynasty (^ 19 ) , 1766-11*J2 B.C., or in the early part of
the Chow Dynasty ( jlj .fj§ ), ll'22-*2.55 B.C., there were
two gods known as K'wang Su ( g '(gi ) and Hsi Tao
Hsien Jen (^ ji; {ill A) ^^'^^o dwelt here for a time.
Throughout the ages it has been popularly supposed that
wherever a god stays there is his abode, hut or "Lu" (|g);
so tlie "Shan" (mountain), which the gods honoured with
a visit, was henceforth called "Lushan."

Others, secular writers, while admitting that the
legend is true in the main, contend that although K'wang
Su's surname ^vas originally "K'wang," it was afterwards
changed to "Lu," and he thus came to be known as Lu
Su. His father was the Prince of Tung Ye (^ gf
The Eastern Wilderness) and Prefect of Poyang.
They lived towards the latter part of the Chow Dynasty
( M ?H ) • When the Dynasty was overthrown, and the
Western Han Dynasty ( iig i^),226 B.C. to 25 a.d., was
firmly established, this man Lu Su was made the Prince
of Y'^ueh Lu ( ji^ JS ^ ) in succession to the princedom
just vacated on account of his father's death. But Lu
Su was more interested in the search for immortality,
than in the governing of a principality and, therefore,
constantlj' visited this mountain, which finally was called
''Lu's Mount^iin," or Lushan.

.2 Historic Lushan.

These stories have been contradicted by other
writers, one of whom states that K'wang Su of Lushan
fame, was born during the reign of Chow Wii Wang ( jg)
K 3E)j 1122-ni5 B.C. Refusing to accept an appoint-
ment from the government, he retired to this mountain
to pursue his meditations and to teach. The number of
his disciples was large, and among them were many who
were intensely devoted to him. After his death, his
disciples so keenly felt his loss that they gathered to-
gether in the hut where their great master had taught,
and wept day and night. Their bitter sorrow attracted
so much attention, that finally the hills became known
as "Lushan" (The Hut Mountain).

Another story, in direct opposition to the above,
says that all these theories are wrong. It maintains that
Lushan was known before the Ying Dynasty ( ^|g ) , not
to mention the Chow or the Han Dynasties. According
to this writer, the Emperor Hwang Ti ( :^ '^ ) , who
ascended the Dragon Throne in 2697 e.g., was the one
who caused the Lushan to be recorded for the first time
in the history of the Empire.

Hwang Ti was the first Chinese Emperor lo person-
ify and deify mountains. Hengshan (_ -^j Jj ) of Hunan
was at that time made the guardian god of the south,
where the Emperor occasionally offered sacrifices. On
one of his sacrificial toui's he realised how lonely it must
be for the guardian god to remain single, so he immedi-
ately ordered Yoshan ( [f ^J ) and Huoshan ( ^ ^j ) to
become the wives of Hengshan, to keep him company.
Thus by one stroke of his Imperial Vermillion Pen, three
mountains were happily wedded. But the kind-hearted
Hwang Ti did not stop here. He also realised how in-
convenient it must be for the newly married trio to be
without relative or servant. So he ordered Ts'ing Ch'eng
Shan (^ J^ ih) to be their father-in-law, and this
mountain, '^Lushan," to be their steward ( ji^\h^'^ ) •

This mountain also possesses other names, such as
Fushan ( $i ih ) , Ching Lu Shan Qf^ |^ ^J ) , Li Shan
(1^ ill ) , Kii ^'an Chang Shan (^ ^ P^ ih^^ l^'ien Tzu Tu
(5^ J" ■^), K'ang Shan ( J^ Uj )and many others.

The name Fushan, according to the author of Chiu
Wei Chih ( ji'^^. ) , originated during the reign of Chow

Historic Lushan. 3

Wu Wang (J^ICS) , 1122-1112 b.c, when Li Tan (^ ^jt^)
or Lao Tzii, the tounder of Taoism, and his friend Feng
^^ C ^ fi ) came to this mountain on white donkeys to
search for Tao, that is, Truth. In obtaining it, "they
became immortal, and suddenly disappeared from this
world, leaving behind them the hut where they had
stayed. Hence the mountain is called "Lushan," in
remembrance of the hut, and "Fushan" in remembrance
of the philosopher Fu.

Inasmuch as Lao Tzu was supposed to have been
born in the year 604 b.c, and Chow Wu Wang was on
the throne from 1122-1115 B.C., the story is reduced to
a sheer invention.

Historians tell us it was called K'ang Shan, not be-
cause of Nank'angfu, but because a certain Emperor of
the Sung Dynasty Q^z D|) happened to have the same
character as the mountain. As one of them had to have
the name changed, the mountain was called K'ang Shan.

Other historians with no love for legends, say that
as far as they are aware, the earliest reference to
Lushan in the Chinese Classics is found in Yu Chen
( ^j M ) » the chapter on Emperor Yu's territories in the
"Book of History" ( # |g ) . There it is stated iIiKUj;^
l^lh^tillJiiAtn^'fiilli^i^^ which means, 'T travelled from
Mingshan to Hengshan, and from Kiukiang to Fu Chien
Yuan." Mingshan is the range southeast of Kung Lung
in the province of Szechuen; liengshan is in Hunan;
Kiukiang is below tlie Lushan and Fu Ch'ien Yuan is
said to be the name of the Lushan in Y^u's time.

In proof of their statement that the Fu Ch'ien Yuan
referred to in the Shu Ching ( ^ 0 ) is Lushan, these
scholars point out, among other things, that it was re-
corded in the old traditions and history of Nan K'ang fu
( ^ mff ) ^^^^ other books of equal antiquity, that the
three characters Fu Ch'ien Yuan C"|Jc"^|^) were clearly
legible in inscriptions on the T'zu Hsiao Feng ( ^ ^ ^
The Purple Light Peak), one of the mountain sides in the
southern range of the Lushan. That peak is said to be
near the great Hanyang Peak (::^S|I^^) and Ch'in Shi
Fan(^fUff ), 221-209 b.c, known as the builder of the
Crreat Wall, is said to liave visited it during one of his

4 Historic Lushan.

sacrificial tours. So greatly was he struck by the mag-
nificence of this peak, that he conferred on it the title of
Shang Hsiao (_t i$ Heavenly Peak).

One of the emperors of the Han Dynasty promoted
Lushan to be the "Guardian God of the South," and
made K'wang Su, or Lu Su, the god of the Lushan, the
"Duke of Exquisite Brilliancy of the South" {^l^i^nf]^
Nan chi ta Ming Kung).

It will be remembered that Han Ming Ti of this
dynasty, 58-76 a.d., was the Emperor who officially
introduced Buddhism into China, after which time^
temples became numerous on this mountain, especially
during the next dynasty (Tsin Dynasty, 265-317 a.d.)

In the T'ang Dynasty, 618-907 a.d., one of its
Emperors, Ming Hwang ( f^^ 5/3 M ) > dreamed one niglit
that he was called upon by a god who said that he was
the so-called steward of the "Lushan," and that he would
feel much indebted to his Imperial Majesty if a temple
were built for him. Remembering his dream, the Emperor
ordered that the god's wishes be carried out, and the
title of "Lushan Shih Chi" was conferred upon him by
Imperial rescript.

The poets of this dynasty, such as Li T'ai Po {^-i:^),
Tu Fu ( ij: ^ ) , and Po Yoh T'ien ( g^^ ) were con-
stant visitors to these mountains; and their })oems about
the beauties of the Lushan are so widely read that these
alone are sufficient to make the Lushan sacred and
immortal to the Chinese.

The Sung Dynasty C5fc ^), which succeeded the
T'ang Dynasty, conferred higher honours than any
hitherto. Chong Chung Qs^^^Ji ) of that dynasty, 106S-
1086 A.D., conferred a princedom on Lushan personified,,
and the Emperor addressed this mountain as the
"Guardian Prince of Destiny."

From the foregoing survey of ancient history con-
cerning the Lushan, it will be readily perceived that
mythology, legend and history had endowed the Lushan
with fame generations before the foreign settlement of
Ruling was established on these sacred hills.

^/f^ * *i

-^ -S'J i

J/,

I'T"1

CHAPTER 2.

GEOLOGY AND MINERALOGY OF THE LUSHAN

The Lushan belongs to the great mountain range
which runs south of the Lower Yangtsze from northeast
to southwest. This commences near the Treaty Port of
Wuhu, at the northwestern border of the province of
Chekiang, and runs southwest through the southern part
of Anhwei, north Kiangsi, and thence to Hunan.

According to the prevailing views concerning the
general geological structure of China, the mountain range
belongs to the district of the Yangtsze Valley. The
district is noted for a number of large coalfields, between
which pak^ozoic limestone, pre-cambrian sandstone and
slate, in the general sense of the words, cover large tracts.

In order to understand the geological peculiarities
of the Lushan, one should be familiar with the following
considerations. T. van Richthofen writes in his "Letters"
that the study of the geology of China takes us back to
the earliest times in the history of our earth, when prob-
ably the entire east and north of Asia were under the
sea. Through long spaces of time, comprising nearly the
entire palaeozoic period, deposition from the sea- water
took place. At the end of the carboniferous era isolated
parts of China became dry, and white deposition from
the deep sea continued in other parts. Xo indications
exist to prove that any of China's mountain regions have
been immersed again under the level of the sea during
the Jurassic, cretaceous or tertiary periods.

The sedimentary stones of the Lushan were formed
by the deposition of fragments of other stones mechani-
cally carried along by the sea currents of the pre-cam-
brian period. Lutation of the loose pieces, by agglutin-
ants of very different kinds, formed the sandstone and
slate found in the Lushan. Also, pressure of strata lyinu
above plication pressure, had much influence on the form-

6 Historic Lushan.

ation of rocks. Both had a consolidating effect by
pressing the stone parts into each other.

Petrifactions not having been found in the stones of
the Lushan, one is dependent on stratification and
relations to other sedimentary stones, such as cretace-
ous, for determining the age of the rocks. In this way,
the pre-cambrian age of the Lushan has been ascertained.

In this connection, the so-called dendrites must be
mentioned. These are found in the sand quarries and
are erroneously believed to be petrifactions. They are
really moss-like sediments deposited by oozing water on
the sides of many narrow rock crevices ; this is a very
frequent occurrence in sandstone. The dark colour of
the dendrites is due to the presence of iron and man-
ganese.

The stratification faults of the Lushan are of the
greatest geological interest. The entire, range is a
plication region, in which the rigid strata of stone form
saddles— depressions between two peaks — and hollows.
The former are illustrated in the Hanyang Peaks, the
Poyana: Eidge and the Lion's Leap; while the hollows are
the different valleys between.

Up to the present, research has failed to furnish
sufhcient data to explain the formation of the plication
regions. Possibly it has been created by the movements
of stones made liquid by heat. It cannot be said with
certainty wdiether the enormous masses of granite lying
towards Nank'ang and the Poyang Lake have caused
wholly or in part the stratification faults of the Lushan.

When at the end of the carboniferous era isolated
parts of China became dry, the stones of the Lushan may
have appeared for immense periods as rough, rocky
islands in the gradually receding ocean. The precipitous
cliffs towards Nank'ang and Lien Hwa Tung are typical
examples of gradual destruction by the waves of the sea.
The force of the breakers eroded the coast and hollowed
nut the towering masges of stone from beneath, until
they were precipitated into the sea, and there reduced
to small pieces. These were later carried away to other
parts of the earth, where they were deposited by the
water, thus contributing to the formation of new
mountains.

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Geology and Mineralogy. 7

The precipitous gorges near the Three Waterfalls
and the Incense Mills were, presumably, brought into
being by the mechanical action of the water. But
possibly the initial formation of these i^forges is connect-
ed with the phenomenon that in the hollows the stones
apparently burst asunder at the points of strongest
tension, in consequence of the mechanical shifting of the
mountain masses. They then chanued their position
and caused the formation of rocky cliff's at the points
mentioned. The action of the water further deepened
the gorges.

The extent to which this action of the water is
caused by small particles carried along in it, may be
observed in the present streams of the Lushan. In
many places whirlpools have been formed, in which eddies
keep small stones and fine sand in constant motion.
Along the road to Nank'ang such pools of especially large
dimensions can be seen. This destructive action is ex-
empitied in the stream running through the Estate ; the
banks were originally convex, but the force of the water
has undermined the rocky slopes. This is the explan-
ation of the heavy boulders in this stream, and in all the
other water courses running from the Lushan to the
plains.

The mineralogy of the Lushan is characteristic of
mountainous regions, and if the stones of the low hills
on the plains are not taken into account, only sandstone,
slate clay (Whistous clay), argillaceous schists (clay), of
which roof slates are made, are to be found The rocks
lying in front of the Lushan in the direction of Nank'ang
are of the greatest interest. These are granite, whicli
by the decomposition of their feldspar, created deposits
of kaolin; and which, chiefly at the points of contact with
the sandstone and slates, produced minerals ottering a
wide field of search to the mineralogist. One other in-
teresting mineral deserves mention, namely, red laterite.
At the foot of the Lion's Leap it covers extensive hilly
surfaces and is the product of the decomposition of the
granites lying there. It contains much iron and in colour
is red, or reddish-brown.

CHAPTER 3.

THE FLORA OF THE LUSHAN.

With reti:ard to the Liishan, two zones are to be dis-
tinguished; a sub-tropical, comprising the region about
the foothills and up the mountains to a height of about
li300 feet; and a warmly-temperate, consisting of the
mountains above that heidit and, therefore, the Kuling
A^alley itself. Tn both zones the flora is so extraordinarily
varied that only the most important features can be given.

1. The Flora of the Warmly-Temperate Zone, includ

ing that of Kuling.

The large number of flowering shrubs, many of which
are the original types of the ornamental shrub known in
the West, is the main characteristic of this zone. A
hardy Daphne (sps) flowers in March; and sinudtane-
ously a Coreopsis (fascicle, with yellow flowers) and two
kinds of Litsea with small yellow bells. Towards the
end of April the whole splendour of spring unfolds, and,
the most striking and frequent flowers are the two
kinds of Azalea, red and mauve; and still rarer, a
Khododendron.

In May the following shrubs flower: Deutzia,
Diervilla or Wygelia (pink bells), Hydrangea or Hortensia,
Mburnum or Snowball, Philadelphus and White Syringa.

In June : Forsythia (golden bells and somewhat
rare), Spirea, Styrax (white bells,) Cornell Tree and
Chinese Wistaria.

Unpretentious bell-flowers are to be seen in autumn
in the following varieties: Eleagnus or Oleaster (wild
Olive tree) and Eurya Japonica. In late autumn the tea-
oil shrub and Oleifera blossom, the latter being a kind of
Camellia with white flowers which produces white nuts
in winter.

Note: (sps) in this chapter means that the species is known but that the
family is not; (gens) denotes that the family, but not the species, is known.

The Flora. 9

The following blossoming fruit trees are found :
Prunus (sps) or wild pink cherry ; Prunus (sps) a wild
plum with small white flowers ; Pirus (sps) or wild y)ear
with white flower; and Rubus, bramble or blackberry.

The mountains are thickly covered with many
varieties of shrubs, of which the most common are :
Quercus Mongolica (oak), and Castanea Sequinii (edible
wild chesnut). Other shrubs less common are : Bambusa
(sps) or Bamboo shrub, Juniperus (sps) or Juniper,
Cephhalotaxus (sps) and a rare Quercus (sps) or Laurel
Oak.

Unfortunately the Chinese have cut away all
brushwood, and, therefore, trees do not grow to any large
size in this upper zone. Exceptions to this condition
are the famous "Three Trees," two Japanese Cedars
(Cryptomeria Japonica) and a Gingko Biloba (Maiden
Hair Tree or Salisburia Adiantifolia).

Other trees which attract notice are: Pinus
Massoniana (pine or fir),Cunninghamia Lanceolata, Thuya
Orientalis, Sophora Japonica (a kind of Acacia), Albizzia
(sps). Acacia with pink flowers in feathery clusters,
Liriodendron (sps) or Saddle Tree (group of six in front
of the Kuling General Hospital); Larix (sps) or Larch
Tree, Fraxinus Sinensis or Ash, Alnus (sps) and Gymno-
cladus Chinensis or Soap Tree. The well-known low tree
(Rhus Javanica), often wrongly called Privet Tree ; and
the large-leafed tree with green trunk, Sterculia Platan-
ifolia (the Wutung Tree) are also found.

The flora of Kuling and its neighbourhood is
composed of the following kinds, arranged according to
the months in which they flower.

April, Viola (violets) of many kinds, and the
white with pinnate leaves and fragrant odour.

May: A dark red orchis (Bletia Hyacinthina)
is characteristic and abounds on mountain slopes. Other
flowers are Cephalantera (white). Saxifrage (sps) white
with dark red marks; Epimedium (sps) or Bishop's Hat
(yellow flower, found near the south-end Bathing Pool);
and Thalictrum (sps) or Meadow Rice.

June : Funkia Ovata or Funkia Lily (light violet
flower), Hydrangea (sps) or wild Begonia (pink flower

10 Historic Lushan.

found near brooks), Impatiens (sps), Balsamine (sps) with
dark red flower and very rare ; and an Arisaema (sps)
resembling the Arum Lily.

July : In this month there are two striking
flowers, namely, Ilemerocallis Aurantiaca or Day Lily
(orange flower ; the flowers are eaten as a vegetable by
the Chinese, and the seeds are used as medicine); and the
Silene or Melandryum (sps), with brick-red gilly flower.
Others are Lysimachia, Ruta (sps) or Common Rhu, and
a Gesneracea (gens), a kind of dark red primrose found
near the Dragon Pool.

August : xA.ugust is especially characterised by
Lilium Browni, the large white trumpet lily; and two
kinds of Lycoris Aurea (golden yellow flowers), and
Lycoris Radiata (flaming red), which are as rare as
they are magnificent.

There are also Commelina Nudiflora (light sky-
blue flowers), one kind of Anaphalisor Everlasting Flower,
and Orobanchacea (gens) or Broom Rape, which is a
parasitic plant with dark flowers and no leaves.

September:. Lilium Speciosum (white flower
with red spots), the rarer Lilium Tigrinum or Tiger Lily,
and the dainty white Parnassia (sps) or Marsh Grass
which is found in damp meadows. In addition the fol-
lowing are common: Platycodon (sps) or Chinese Bell
Flower, several kinds of Campanula (Bluebells), Poly-
gonum (sps) or Knot-weed, Veronica (sps) or Speedwell
(pale blue flowers) and Oenothera (sps) or Evening
Primrose.

October : The feature of this month is Aconitum
(hinense or Monk's Hood. Also common are: several
\ster species an,d Chrysanthemums (sps), Solidago (sps)
"1- (iolden Rod, Gentian (sps), found in the Nu Erh
Ch'eng Valley; Crawfurdia (sps) or Climbing Gentian
(pink), and Anemone Japonica or Wind Flower, with
dark red flower, found in the Cave of the Immortals.

The Smilax is a large leafless shrub bearing red

'tn-iies in autumn. It is probably the Thorny Ivy. A

plant found in the Estate and closely resembling the

strawberry both in fruit and flower, is Potentilla Indica,

the Cinquefoil, which is said to be poisonous.

TIOBH LIMES

I'hoto by Banzi & Co. Kuling.

TRUMPET LILIES Photo by B;mzi &Co. KuIinK

The Flora. 11

2. The Flora of the Sub-Tropical Zone Including the
Foothills.

The vegetation of this zone differs from that of the
high mountains chiefly in the magnificent growth of trees.
Huge specimens of Cinnamomum Campliorum (the
Camphor Tree) and of Liquidambar Formosana (a kind
of maple) are frequently seen in front of temples and
monasteries.

The Skin Bamboo (covering the lower slopes)
Bambusa Beecheyana (sps), and the fir, Cunninghamia
Lanceolata, grow much taller here than in Ruling.

Other trees found in the valleys are Magnolis
Hypoleuca and the Podocarpus (sps), a needle-leafed
tree with linen leaves, a fine specimen of which stands
in front of the Tung Lin Temple.

The following produce-bearing trees are found
near many villages: Stillingia Sebifera or Tallow tree
(lozenge-shaped leaves, covered in autumn with fruit
capsules furnishing vegetable tallow); and xVleurites Fordii
©■r wood-oil tree (large cordate leaves, large white flowers
in May, and in autumn bearing tig-like fruit with a green
leather-like shell).

In this zone the following blossoming shrubs are
found in addition to those ih the higher zone: Azalea
Mollis (golden yellow, and found on the hills abov6 Tung
Lin); Kerria Japonica (yellow), Styracacea (gens), a low
shrub with white flowers; and Daphne Genkwa (Daphne)
a violet-coloured flower resembling lilac.

A Ficus (sps) or climbing fig, and Liana (a parasitic
plant which is often found on the plains on old trees and
n'Hlls) are not uncommon ; but a much rarer cteeper with
large brick-red flowers is Tecoma Grandiflora or Snake-
wood. A small insignificant creeper with orbicular leaves,
Actinidia (sps), isof importance, as it produces the fruit
known as Yang T'ao ( )^ ;^B ) resembling the gooseberry.
This plant, which is known botanically as "Ichang
gooseberry," grows also on the mountains.

Typical species found some distance from the
actual foothills are Oiamaerops (sps), the Low Fan Palm;
Ilex (sps) or Holly (the female shrub bearing red berries
in autumn), and the tea shrub (Thea Sinensis) which,
however, is not much cultivated.

12 Historic Lushan.

The Taro (Yu T'ou) is very common in the valleys.
Its botanical name is Colocasia (sps) and it can be
recognised by its huge arrow-shaped leaves resembling
those of the Arum Lily.

Flowers are rarely found on the highest points of
the mountains, but the small Iris (sps), a pale blue flower
with golden yellow marks; and a Belemacanda (sps) with
orange-yellow flowers, are sometimes seen.

Ferns are found in the valleys in great variety, the
most striking being Gleichenia Dichotyma, a hardy fern
which covers the hills up to a heioht of 1600 feet. The
following kinds grow only in damp shady spots: Aspidium
(sps) or shield fern, Dryopteris (sps), L3^godium (sps) or
Climbing Fern, and Selaginella (sps) or Moss Fern. The
latter, a charming little fern, resembles club-moss
(Lycopodium), and is common to Killing.

CHAPTER 4.

SHOOTING AND GAME.

The Lushan offers an interesting and fruitful field,
not only to the lover of nature, but also to those fond of
shooting. Tigers are only very rarely met with in north-
ern Kiangsi, but they have been occasionally reported
in remote parts of the mountains. Leopards stay
occasionally in the higher covered parts of the mountains
and have been seen near Kuling. Every winter several
are killed, the natives using either guns or poisoned
arrows. The wolf is very rare, but has been reported at
Ma Wei Shui. Wild boar are common in the thickly
covered regions and wild gorges, as well as in the foot-
hills near Ma Wei Shui, Tung Lin and Nank'ang. They
descend to the plains only in severe winter weather.
Full-grown specimens weigh up to three hundred pounds.
The porcupine is common around Lien Hwa Tung, where
it devastates the vegetable fields, and is thus one of the
most active enemies of the farmer. Civet cats, wild cats,
racoons, badgers and weasels also constitute part of the
game which may fill the bag of the sportsman. The
squirrel is found in the woods around the Poyang Lake,
more especially in the vicinity of Hsiu Feng. A kind of
pangolin, wrongly called armadillo, is found near Ma Wei
Shui and above Tung Lin.

An antler deer of the red deer type (Kopseh's deer)
is sometimes met with near Tehan, and more frequently
near Ch'ien Ch'ang. Bucks with eight-point antlers
weighing one hundred and twenty pounds have been
killed. Hornless river deer with canine teeth developed
into tusks which protrude below the lower jaw, are get-
ting rare, as they are shot in quantities by the natives for
the market. The common muntjac is found more often
in the higher regions of the mountains than near the
plains. It is shot for the sake of its skin, which is used
for making leather.

14 Historic Lushan.

Bamboo partridge is common on the hills near
Lien Hwa Tung and T'ai P'ing Kung. Only during
severe cold weather do they descend to the foot of the
mountains. Quail and button quail are sometimes shot
on the plains near Shaho, Woodcocks are rare, but are
sometimes to be found in the reed grass and bamboo
groves. Spring snipe abound in the fields near the Yang-
tsze, more especially from the middle of April to
the middle of May. Good shots have bagged as many as
seventy brace in four hours. In autumn and winter
snipe are rare. Turtle doves are very common in high
trees near Lien Hwa Tung and Hsiu Feng. The red-
ringed dove is much smaller, and is met with only
occasionally in the summer.

Wild geese, wild duck, teal, swans, rice birds and
a large variety of wading fowl abound in the lakes and
pools of the plain. The yellow-nibbed duck is indigenous
here and breeds in the marshes. The ringnecked
pheasant is very common in the, foothills and on the
plains. Lucky sportsmen have bagged as many as
twenty brace a day on the plains. Chinese, hunters
shooting pheasant use a peculiar protective shield made
of straw, behind which they lie in wait, using live
chickens and other birds as. decoys. TW Swinhoe
pheasant is very rare. It is sometimes found in gorges .
and quarries.

Forty-three kinds of snakes are known on the ■
mountains, ana even the black cobra is said to exist in,.
the foothills. The green snake, or bamboo adder, found ;
in Ruling is poisonous. Eight kinds of lizards and^a,.,
rare salamander are known here.

CHAPTER 5.

HINTS FOR EXCURSIONS EXTENDING OVER
SEVERAL DAYS.

Spring and autumn are, of course, the best seasons
for making the longer trips described herein. The great
heat of the plains, coupled with the insect nuisance,
renders it inadvisable to pass nights on the plains during
the months of July and August. It is, however, unlikely
that people just escaped from the hot plains will leave
the delicious coolness of the mountains, except in cases
of pressing necessity.

Trips which extend over several days are better
taken on foot, if only to avoid the bothersome troops of
chair-coolies at the resting places. Generally, one
reckons one baggage coolie to each traveller, although it
is better to have one too many than one too few, as
nothing is more disagreeable than waiting for lagging
coolies. If long distances have to be covered, as for
instance on the first day of the Lushan Valley trip to
Kwei Tsung, one should take three men for two travel-
lers, and pay oft' the third man on the second day. The
luggage should not be packed in large heavy boxes. It
is better to distribute the contents over several small
packages, which can be adjusted by the coolies on their
carrying-poles. For linen, blanket^ and other bedding,
a waterproof bag which can be locked, is recommended.

The luggage should comprise the following articles:
One change of underwear, raincoat, an extra pair of
shoes, comfortable slippers for the night's lodging, extra
shoe-laces, wash-basin, towels, soap, candles, matches,
and a storm lantern, as the lighting in temples leaves much
to be desired ; knives, forks and spoons, tin plates and
cups. Each tourist should be supplied with one blanket
and a pillow, and in summer a mosquito net should be
taken. A dressing-gown and a thick waistcoat are use-

16 Historic Lushana

ful provisions against changes in the weather. Insect
powder should also form part of the equipment. Hooks
for screwing into pillars, where they may be used for
hanging up one's clothes, a hammer and a few nails, and
a poiB^et dictionary for those interested in inscriptions,
and ^xj compass should not be forgotten. It is adv'rsable
on amount of possible accidents that no trip of any
Jength be undertaken without a small first aid kit.

It is difficult to say what is to be considered
necessary and ^^'hat superflous luggage. For example,
a camp bed is a fine thing, but the fatigued traveller will
sleep equally well on a framework of boards.

One should not be burdened unnecessarily with pre-
served goods, as experience has shown that one does not
usually care for warm foods after a long day's walk. Most
people do not take a cook, and the trouble of cooking
one's own food is hardly worth while. Canned stuffs
which can be eaten cold are recommended. For one-
day trips, canned Yang T'ao ( f^ ;^^ ) is strongly recom-
mended, as the juice is very refreshing when diluted with
water. Hot water and tea can be obtained anywhere en
route. Little can be purchased in the villages, at the
most chickens, eggs, rice, white turnips, and in the
autumn Taro ( ^ f^\

As in outlying places, silver coins are reluctantly
taken, a plentiful supply of coppers should be obtained .
before starting.

Temples and monasteries are the easiest places at
which to obtn in lodgings. Their halls are usually clean
and contain wooden furniture and wooden boards used
for beds. One should beware of straw beds, as they are
likely to contain vermin. The rooms are generally pro-
vided with locks, so that one need not be exposed to the
eyes of inquisitive persons. It is obvious that a friendly
manner is to be maintained tow^ards the priests, and that
the various functions of the monasteries should not be
disturbed. It is recommended that no requests be made
other than for water. It is well known that both
Ikiddhists, who have clean-shaven heads, and Taoists,
with long hair, on account of their belief in the transmi-
gration of souls consider the killing of animals a mortal
sin. However, they will make no comment if meat is
eaten.

MOUNTAIN STREAM

Photo by Banzi & Co. Killing.

Hints for Excursions. 17

The killing of chickens in the temple precints is,
of course, entirely interdicted. With a view to not dis-
turbing the proverbial quiet of the temple, it is advisable
to leave dogs at home when making longer trips. For
the stay overnight, the charge is usually about fifty cents
for each person.

En route it is generally useless to enquire of either
the carriers or the country people concerning the road;
and the advice of country people who pretend to have
walked the road with foreigners ought not to be taken.
The Chinese working class and country farmers are incap-
able of expressing themselves in a clear manner on being
asked distances and time. Their replies will invariably be
what they think one desires to hear, and it is rare to find
one whose interests are beyond money and rice. Similarly,
to be deterred by such phrases as "mu yu lu" (no road),
or "puh hao tso" (bad walking) would often mean that
no progress is made at all. It is advisable to ask at the
temples, however, for guides to show the way to the next
stopping place. In all temples there are usually men
whose duty it is to guide the travelling priests from stage
to stage of their journey.

As regards the treatment of the coolies carrying
the burdens, it is to be rememl)ered that the idea of
time, in our sense of the word, is totally incomprehensible
to the Chinese. The coolies, it is true, are generally
punctual in the morning; but they often want to take
their extended noonday rest at the most inopportune
time. If they are not compelled to buy their food en
route, and to eat it at the common resting place, they
will invariably lay down their burdens before the inn in
some evil-smelling village swarming with curious people.
Apart from the annoyance caused, nuich time is lost
through the trouble of stopping. The coolies should not
l>e allowed to run far ahead, or lag behind, as in case tha
bago-ao-e is needed, time is thereby unnecessarilv lost.

In the main, the coolies are usually willing, and
kind exhortations or a harmless joke are more effective
than threats or abuse.

CHAPTER 6.

FROM KIUKIANG VIA LIEN HWA TUNG
TO RULING.

Even though the road from Kiukiang to Lieu
Hwa Tung is only occasionally done on foot, its most
interesting features will be briefly described.

The Shih Li P'u village (+MM) is situated about
ten li from Kiukiang. This is the main resting place for
the carrying coolies. An old arched bridge with a small
temple ))ehind it stands on the right hand side of the
load on the outskirts of the village. The road to Kuling
originally passed over this bridge, but since 11)11 it has
run in a southern direction over a new bridge spanning
the stream from Ma Wei Shui. At the southern exit of
Shih Li P'u the path to Lien Ch'i Mu branches off to the
left. (Chapter 23).

Three li south of Shih Li P'u stands a three-arched
bridge, Hwa Feng Ch'iao (0MW> bestowed by Imperial
Decree. This place is called Ho Shang Fen {|nti^^ The
Separation of the Monks). It is said that in the year
520 A.D. the twenty-eighth Buddhist patriarch, Bod-
hidarma (iij^), who was at the same time the first
patriarch of Eastern Buddhism and the founder of the
Ch'an (j^) school of Buddhism, held here a meeting of
inonks and chose as his successor an old man eight
hundred years of age. Of the three stone tablets in front
of the bridge, one is from the year 1814 and the other
two of more recent date. They record the names of the
contributors to the cost of the bridge. On the other
side, on slightly higher ground, there stands a small
temple, T'ien Hwa Kung (^ ^-^ The Palace of the
Heavenly Flowers), in which a small village school is
housed.

If darkness or unfavourable weather should
prevent the journey being continued, accommodation

THE MOUNTAIN ROAD

Photo by Banzi & Co. KuliiiK

From Riukiang via Lieti Hwa Tung. 19

may be found here. One should not attempt to spend
the night in the temple of the old arched bridge before
8hih Li P'u, as the inhabitants of the village have the
reputation of being obtrusive and impudent.

Between the Ho Shang Bridge and the village of
iMiao Chu P'u (^ ^ ^) — five li from Lien Hwa Tung — is
a pretty village altar surrounded by camphor trees.
Above Miao Chu P'u the road runs parallel to the stream,
the gradient becomes steeper, and the Kuling mountains,
which have long been beckoning from the distance, draw
perceptibly nearer. Near Peng Chia Ho (0 ^ ^pj), the
last village on the plains, the path from Ma Wei Shui
(J^ ^ y}0 joins the main road. To the right a path
branches off to T'ai P'ing Kung (chapter 25) and after
a few minutes' walk the traveller arrives at Lien Hwa
Tung, which is about twenty five li from Kiukiang.

At Lien Hwa Tung the road leaves the stream,
winds in a curve to the right over the foothills towards
the southwest, and through the upper Lien Hwa Tung
(-h 31 ^ M 'Shang Lien Hwa Tung) to the first large flight
of stone steps. Before reaching these, one sees on the
left an old tomb dating from the time of Emperor Hsien
Feng (^g), 1851 A.D. The ascent now commences in
^ earnest, and the winding path becomes very steep.
During the heat of the summer, the welcome change from
the close damp heat of the plains to the reviving
mountain air becomes apparent here. At an altitude of
eight hundred feet a large residence is visible on the
right, and on the mountain slope beyond, picturesquely
situated in a bamboo grove, is the temple T'ieh Fu Ssu
(^f^# The Temple of the Iron Buddha).

The next portion of the ascent is the most
impressive in respect to natural beauty. In the deep
gorge on the right, the stream rushes in long leaps over
the rocks. Leave is now taken of bamboo and fir, which
are not found in such profuse quantities higher in the
mountains. The next portion of the road, commonly
called Shih Pa Wan (+ A 'M The Eighteen Turns) by
reason of its many bends, and the second rest hut, Tou
Li Shu (^ ^ i^ Bamboo Hat Grove), are about fifty
minutes' climb from Lien Hwa Tung. From this point
the road ascends more steeply than elsewhere, and after a

20 Historic Lushan.

lurther twenty minutes' walk one reaches the third resting
place, T'a Shui Ho {^7K^nj The Ford), altitude alK)ut 1800
feet. From here to the crest of the ridge there remains
a considerable height to be climbed, and the road, con-
sisting in the main of something over a thousand steps,
follows the rough contours of the hill. This is the most
arduous part of the journey.

Above the fourth and last resting place, Yueh
Kung Ch'ien (^ ^ ^ Crescent Moon Ditch), the valley,
widens, and in the distance can be seen the first glimpse
of the Chinese quarter of the Kuling settlement, nestling
between the peaks of the Bull's Head on the north, and
the mighty western ridges sloping towards Tung Lin.
Near as the destination seems, it still takes a full hour's
walk to reach it. Since 1914 this part of the road has
been improved, and now an almost level road leads to
Kuling.

At Yueh Kung Ch'ien a path branches off to the
Lotus Valley. Near this Lotus Valley path, the road
is blasted out of the face of a steep craggy cliff. On the
oatside, as a protection against falling over the edge, the
road has been furnished with handrails. A red inscription
on the rocks reads ^ j^ *^ Jl (A delightful place for
strolling about).

The old Kulins: road runs from this last resting
place into the valley on the right. From the point where
the stream is crossed, a most uncomfortable flight of
about a thousand stone steps leads through Chien Tao
Hsia (M ;/J ?^ JScissors Ravine) directly into the Chinese
village. As the new road is a great improvement, this
old one is seldom used.

^ z.

CHAPTER 7.

THE YELLOW DRAGON TEMPLE, THREE TREES,
AND THE EMERALD GROTTO.

LeaviDg the Estate bathing pool on the right, one
traverses a circular path which runs along the side of the
stream from the Russian Valley in an eastern direction.
The first part of the road is very interesting on account
of the magniticeut view obtained of the numerous peaks
and valleys which form the southern group of mountains,
and the tine gorges through wdiich the mountain stream
and its allluents flow. For those unaccustomed to walk-
ing, and who, therefore, have to be satisfied with enjoying
nature from a distance, this is an excellent trip. From
Central Avenue and across the Monkey Hidge (^ -^f ^)
there is a sharp descent which, on the left, passes a path
branching into the Russian Valley. At the foot of tliis
descent is the circular path mentioned above.

One can also reach the temple by keeping to the
main road, but the descent is steep, and though quite as
interesting, very fatiguing. The circular path follows the
contour of the hills and provides easy access to the
temple. If the latter path is followed, the Russiaji
Bathing Pool is passed at the point where the stream
from the Russian Valley flows uito the lower valley.
Here care must be taken after heavy rainfalls. Fron:
here the path leads gently downhill in a soutliwestciii
direction and joins the main road close l)y the temple,
which is about an liour's walk from the (lap. (Alt. '2400
feet).

The road to the Yellow Dragon Temple i IJi |H ^.?f"
Huang Lung 8su) is one of the most po])ular walks for
the Chinese in Ruling. The interior of the temple, how-
ever, otters little wortli seeing except a stone in the floor
which is supposed to resemble the head of a dragon.
When the weather is damp, water rises from bcne.ith the

22 Historic Lushan.

stone to the surface. This peculiar stone is said to have
been the cause for building on this site during tht Chin
Dynasty (265-420 A.D.) The temple was widely known
in the time of the Emperor Wan Li (157:3-1620 A.D.).

As the mother of this Emperor had done much
for the temple, he erected in her hononr the stone
pavilion on the thickly wooded hill to the right. This
small, but profusily ornamented pavilion is known by the
name of Shu Chuang Ting (j^ ^ ^ The Hairdress, or
Toilet Pavilion). The name probably originated from
the fact that it is dedicated to a woman. The two
characters in front of the curved roof are ^^ (Yu Chih,
Imperial Erection). Inside there is a piece of white
marble about six feet hiiih bearing an inscription headed
® It (Sheng Yu, Imperial Edict) and dated 1586. It sets
forth the fact that Wan Li's mother presented torty-one
volumes of classical writings to the Dragon Temple and,
therefore, is especially sacred. The second part of the
inscription is a resume of the main principles of the
Buddhist teaching, with an exhortation from the Emperor
to the people to live up to the same in all their fulness.
The pavilion is best reached by the path leading from the
Three Trees through the vegetable fields. The path for-
merly used, which is a direct road, is now thickly over-
grown, and impassable.

The semi-European house below the temple was
built as a summer residence for the well-known statesman,
Tuan Fang, who was nominated Director of the Hankow-
Szechuan Railway in 1911. Shortly after his election,
Tuan Fang went to Szechuan to suppress a rising, and
was there murdered. The house now serves for the
headquarters of a Government Afforestation official who
runs a very moderate nursery. It would be difficult to
place a more adequate model than the Three Trees in
front of the house of such an official, and yet it is
cliaract eristic of all things Chinese that in the very
vicinity of the house of such a person the indiscriminate
felling of trees has made these "three" one of the sights
of the mountains.

On tlie left stands a Ginko Tree (Gingo Biloba, or
according to modern nomenclature, Salisburia Adrianti-

THE EMERALD GROTTO Photo by Banzi & Co. KulinK.

The Yellow Dragon Temple. 23

folia), a tree which in prehistoric times was frequently
found in Middle-Europe, but now only in Eastern Asia.
Its fruit resembles a small yellow plum, and although it
sheds its foliage in winter, it belongs to the class of con-
ifers and thus is closely related to its two neighbours.
These are mignificent skin cedars (Cryptomeria Japonica),
each about one hundred feet high, and fifteen feet in
circumference, these measurements being about the
greatest height and circumference to which these trees
grow. Their home is Japan and China, and they were
introduced into Europe in 1842. The Chinese chronicle
of the Lushan states that these giant cedars (^ ^ ^ :^
So Lu Pao Shu, Precious Buddha Trees) were planted
by a monk in the time of the Chin Dynasty(265-420 A.D.)
and were brought from the "Western Regions" (Tibet).
This, however, is open to question, if for no other reason
than that stated above, namely, that these trees are in-
digenous in Eastern Asia. Whatever their origin, the
age of the trees is at least lOGO-1500 years, and the
memorial stone erected nearby in 1769 (the 34th year of
Ch'ien Lung) proves that these trees were already highly
respected in the times of Wan Li, about 1600 A.D.
Originally, quite a number of such trees existed, as in
the 11th year of Tung Chi, there were forty-eight in ex-
istence. It is said that an unscrupulous monk from the
Dragon Temple felled all of them, except the three now
standing, and sold them. His promise to restore the
temple with the money realised was not kept. Old
stumps of the trees are still to be found in the thicket to
the southeast of the bungalow.

On the right, beneath the Three Trees, is a stone
slab engraved with two large characters, ^ f | ( Hsiang
Lung, The Dragon is Vanquished). The writing is in the
hand of Wang Ssu Chang, a well-known statesman of the
Ming Dynasty. Immediately below the Three Trees the
road divides, one branch leading south to Lien Hwa An
(iH^^) ^^^^ ^'^^ other, paved with large ttagstone,
leading i.o the Emerald Grotto.

This road is referred to in liistory as having been
built in the time of Hung Wu, the founder of the Ming
Dynasty, in order to connect the main temples on the
mountains one with another. This old road leads to the

24 Historic Lushan.

Incense Mills, and past the Cave of the Immortals to the
farmer temple grounds in the West Valley.

A little further down a small brook, before joining
the main stream, dashes over a high clifi" to form the
cascade of the Emerald Grotto. The ravine is encom-
passed by luxurious verdure and shrouded in mysterious
darkness ; and the waters of the pool are never reached
by the direct rays of the sun. Some water snakes have
been observed here, and this fact, coupled with the ex-
cessive coldness of the water, makes bathing a doubtful
pleasure. The Chinese name for the Grotto is ^ || -^
(Huang Lung T'an, The Yellow Dragon Pool.) The small
path leading to it is on the left of the main road, and is
somewhat obscured by undergrowth. Lower down, the
main road crosses the mountain stream. '

The "Three Trees" is one of the most popular trips
for picnic parties during the summer months. Stone
benches and tables are to be found under the trees.
Quite near to them is a small raised platform of stone
which affords a tine view to the southwest.

CHAPTER 8.

THE DRAGON POOL AND THE PLUNGE BATH.

Between the Estate bathing pool and the point
below the Emerald Grotto where the main road crosses
the stream, there are two very pretty and inviting pools,
the first being the Dragon Pool (i|-^ Lung Chao). This
is a basin of considerable size, caused by the junction of
the stream from the Russian Valley and the main stream
from the Kuling Valley. The space for swimming is
somewhat smaller than that of the Southend Bathing
Pool. While one is bathing, a visit should be made to
the cascade immediately below, which is reached through
the cavity at the lower end of the pool ; but care should
be taken when there is much water in the stream.

To reach the Dragon Pool, one may take the path to
the left of the Estate bathing pool, and after a few minutes
walk, one will see the small zig-zag path leading downward
to the right. On the way, the Russian Valley stream is
crossed in a delightful grotto where the stream divides into
several branches. Thirty minutes will suffice for this walk.

The Dragon Pool can also be reached by the path
to the west, that is to the right of the Estate Bathing
Pool. After some twelve minutes' walk another path,
which in summer is somewhat difficult to find, leads down
to the Pool. This place can be recognised by the veg-
etable gardens which lie in a hollow near a small farm on
the right hand side of the road. Another route is a path
from the main road leading to the Yellow Dragon Temple
and the Three Trees.

Another pool lies below the one mentioned above,
but it is little known. From the point where the main
road crosses the Kuling stream below the Emerald Grotto,
it is necessary to walk up the bed of the stream over
boulders, and finally through the shrubbery on the l)arik
of the stream. About five minutes' walk beyond the
Emerald Grotto the pool suddenly conies to view. It is

26 Historic Lushan.

flooded by four parallel falls about eight feet high, and
the force of the watpr is very consideralde. The pool is
a little deoper and large than the Dragon Pool, and
afifords fine swininiino'.

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THE PINES WALK, KULING Photo by Banzi & Co. KulinK

CHAPTER 9

THE WESTERN CIRCULAR PATH AND THE
INCENSE MILLS.

This excursion is usually made as a round trip,
goinis^ and returning by different routes. Upon leaving
the Estate bathing pool, the most comfortable way is to
take the contour path on the right. This path meanders
along the slope at a gentle gradient parallel to the course
of the stream, to the place above the Incense Mills where
the brook disappears from view. The path affords a
magnificent view of the long ridge in the centre of the
range and its numerous foothills. Opposite the Russian
Valley stream, one passes two paths leading steeply
down to the Dragon Pool. (Chapter 8). Opposite the
Emerald Grotto, but a little lower down, the path
approaches the gorge in a steep spiral, and from here the
road and stone steps by which the return will be made,
become distinctly visible. A sharp turn in the path is
reached after about three quarters of an hour's walk from
the bathing pool, and from here the pools of the Incense
Mills (7JC 1^ Shui T'i) can be seen. Soon after turning
this corner, the path to the Shen Ling Kung valley
(# M ^) branches off near some prominent boulders.
Follow this path, and take the large stone-paved road
running long the valley. From this road the ruins of the
Incense Mills come into view. Incense raills are no
longer in operation either here or elsewhere on the
mountains, but are still frequently found working in
villages in the foothills where the amount of running
water is sufficient to turn the mill.

Should the trip be made by chair, take the route
via the Gap or Central valley to the lower end of the
West Valley. From here proceed by the main road past
the Police Station and '* Cave Villa," and half-way be-

28 Historic Lushan.

tween this point and the "Cave of the Immortals," take
the stone-paved road already mentioned. The roads
branching off to the west from this main road connect
with the Temple of the Heavenly Pond and the Hermit's
Cave. (Chapter 11), A farmhouse stands where the
road leads over level ground. From here there are sev-
eral paths down to the mountain stream. All over this
locality remnants of long deserted incense mills are found
hidden in the thickets. Several pools, the largest of
which, at the lowest point of the valley shortly above the
turn mentioned, afford fair swimming facilities. On the
further bank a very difficult descent to the Wolf's Ravine
and the Devil's Wall commence. (Chapter 26).

For the return journey follow the stone-paved
road in an eastern direction, and cross the stream near a
large pool. When the stream is swollen after heavy
rains the crossing is not an easy matter, and at such
times it is ditticult for women and children to reach the
other side. In olden times there used to be a bridge here.

The road continues upwards over large stone slabs
and after climbing a number of stone steps reaches a
level some considerable distance above the bed of the
stream. Looking back, one obtains a niagniticent view
of the Mill Gorge and the plain in the far distance.
Before reaching the Three Trees the stream in crossed
twice near the Emerald Grotto. At one of these cross-
ings there was in ancient times the Bridge of the Pro-
pitious Dragon (g || j^ Ch'ing Lung Ch'iao).

This circular trip can be made in three and a half
hours' steadv walking:, but senerallv half a dav should be
allotted, so as to enjoy adequately all that the trip offers.
It is inadvisable to reverse the above routes — that is, to
go by way of the Three Trees and return by the AVest
Valley — as the shadeless ascent of the West Valley road
is distinctly unpleasant on hot summer days.

THE SOUTH END BATHING POOL. Photo by Banzi & Cn Kii)m«

CHAPTER 10.

THE CHINESE CEMETERY, THE FAIRY GORGE,
FAIRY VIEW, AND WEST VALLEY.

From the Gap proceed via the market street, past
the entrance to the West Valley, and follow the broad stone
pavement which runs in a northwestern direction. This
road is a switchback, and leads to the Chinese Christian
Cemetery on the crest of the hill. (Alt. 3300 feet).
The cemetery is about fifteen minutes' walk from the Gap.
The Chinese name Ngan Loh Yuan [^ ^ [%) is the Pro-
testant term for ''Paradise," while the English inscrip-
tion at the entrance reads, " Mount Pleasant." The
view from the cemetery is unequalled, and is well worth
th€ effort of the climb. To the north the Shilin Pagoda
is visible; slightly to the east the towers of T'ai P'ing Kung;
due east the valleys near Lien Hwa Tung; and to the
northwest, 8haho on the Kiukiang-Nanchang Railway.
From the cemetery the choice of two roads is offered,
one leading along the crest of the ridge and the other
below the cemetery, both towards the southwest. After
about ten minutes' walk, the path which leads from the
Fairy View to Tunglin is crossed, and a somewhat
indistinct path leads to the top of the ridge. A few
boulders, piled as though for a giant's barrow, mark the
place called "Fairy View," from which there is an excel-
lent view on a clear day.

Immediately in front of Fairy View are the steep
rocky walls of the Fairy Glen, over which a mountain
stream hurls itself precipitously into the gorge. On the
further side of the gorge the steep cliff's near the "Cave
of the Immortals," the ruins of the Broken Pagoda and
the winding steps of the Shaho road are clearly dis-
cernable. Below the boulders, a path leads to the brink
of the yawning chasm.

Keturning to the main road, descend a little into
the Tunglin Valley, where there is an old temple ruin

30 Historic Lushan.

and, to the left, a group of rocks called Chiang Ching
T'ai (^ |g -^ Terrace for Expounding the Classics).
The name of the entire mountain is Hsiang Lu Feng
(^ ^ ^ Incense Burner Peak). From here the villages
of the plain are more clearly seen than from the other
points named.

Return by the path to the southeast and take the
path to the left, mentioned above, w^hich leads by the
farms immediately above the Glen to the Glen itself.
The Glen, Hsien Jen Wu (jiIjAOfl ^-^len of the Immortals,
alt. 2700 feet), is flanked on both sides by rocks. On the
western side of the Glen a tiny path leads upwards along
the steep edge, but is soon lost. The view from this
point down into the depths of the gorge is well worth the
little extra effort.

The return trip is made through the West Valley,
or over the Central Valley Ridge. In the Vvest Valley
i:k W -# Ta Lin Ssu, the Monastery of the Great Forest)
historical ground is again trodden, although hardly to be
expected in this barren locality. Many years ago there
were two monasteries situated in this valley, Ta Lin Ssu
and Wu Lung An (g)^ || ^ The Monastery of the Reclin-
ing Dragon). The old chronicle states that these holy
places stood ammong bamboo groves in the time of the
Chin Dynasty (265-420 A.D.). This statement is in-
teresting, as at the present time bamboos of any great
height are not found above an altitude of 1200 feet. The
chronicle further records that both monasteries were
rebuilt in the reign of Hsuan Te (1426-14:35 A.D.).
There is still existing a memorial tablet of a third
monastery dating from the year 1550 A.D., the Monastery
of Tranquillity, \^ ^ Ching An). This tablet is in the
police station at the lower end of West Valley.

The broad road running by the side of the stream
was constructed by the Chinese as the boundary between
the Kuling Estate property on the right, and the Chinese
property on the left ; and replaces the old stone pave-
ment which at one time undoubtedly linked the mon-
asteries mentioned above. About half-way up the road
stands the tomb of a monk.

The entire round trip can be covered in about two
and a half hours.

CHAPTER II.

THE CAVE OF THE IMMORTALS, PAGODA

RUINS, TEMPLE OF THE HEAVENLY POND, AND

THE HERMIT'S CAVE.

The start may be made from the Gap, proceeding
via the West Valley, or by Pines Road and Central
Valley Kidge in a western direction to the Chinese police
station at the lower end of the West \^alley. Beyond
the " Cave Villa," a two-storied house belonging to
Chinese, stands a rock on which are engraved the
characters '^^ ^ (Fu Shou Yen, the Cliff of Buddha's
Hand), This name is given to the steep rocky clitt's
which face the northwest, and to which a path leads
sharply to the right.

The short path along the slope ends at the Cave
Temple (jjlj \ ^ Hsien Jen Tung, The Cave of the
Immortals), a place much visited by the Chinese, espe-
cially women. The altar, much impaired by the wooden
barricade, is dedicated to the God of rain. The water
flowing from the cave is collected in a shallow stone
basin. Tliere is an old inscription on the right hand side
of the cave which reads f5-;^^(Chu Lin Ssu, Bamboo Grove
Temple). The house of the Taoist monk in front of the
cave is very unsightly. In the house there are several
old Chinese maps of the Lushan, and a picture depicting
the most gruesome scenes of torture as practised in the
Taoist Hell. Around the house is a narrow bridle path
which leads in the direction of Fairy View, but ends
suddenly below the Cave Villa. This little known path
affords splendid views of the plain and the opposite
slopes.

To the west of the cave, on the hillside called Po
Lu Sheng Hsien T'ai (^^^i^-^ Tower of the Peaceful
Immortals of the White Deer), is the Yu Pei T'ing {^ $^
^ The Imperial Stone Tablet Pavilion). A well-pre-

32 Historic Lushan.

served tablet inside dates from the year 1394 A.D. and
was erected by Hung Wu, the founder of the Ming
Dynasty in honour of a fortune-teller named Chou
Tien. Hung Wu {^ ^) at seventeen years of age be-
came a priest in one of the temples situated at the foot
of the Lushan. Seized with worldly ambition, he joined
the rebels collecting forces there, and fought with them
against the armies of the Mongolian dynasty. Thanks to
his abilities, he quickly succeeded in making himself the
leader of the constantly increasing troops who conquered
Nanking in the year 1355 A.D. Here Hung Wu made
himself a Duke, and when the Mongolian power was
finally broken, he became the first Emperor, T'ai Tsu
(ic IS The Great Ancestor), of the Ming Dynasty (Clear
Dynasty).

A free translation of the inscription, which con-
sists of 234:0 characters, is as follows :

"Chou, the Madman, {J^ ^) was a native of Nan-
chang, and at the age of eleven years became mad. His
parents disowned him and turned him out of the house
to beg for alms on the streets of the city. At the age of
thirty he began to talk and act with unusual strangeness.
Whenever a new magistrate arrived to assume office, he
would always call at the Yamen and shout, 'I come to
report peace to you.' The people thought this strange,
as there was no sign of trouble and peace reigned
throughout the length and breadth of the Empire.

"But soon Ch'eng Yu Liang (^ ^ |^) raised the
banner of revolt and butchered the innocent people of
Nanchang by the thousands. This necessitated my (Hung
VVu's) presence, so I hastened there with my army and
drove Ch'eng out of the city. When peace was restored,
and I was on the point of leaving the town, I saw a man
kneeling before me on the left-hand side of the street,
shouting 'I come to report peace to you.' 'Who is that?'
1 inquired. 'Chon, the Madman,' was the reply of my
body-guards. Believing him to be only a madman, I
passed by without taking any further notice of him.

"When I arrived in Nanking, in the third moon of
that year, I met this same madman one morning as 1
went out to superintend some public works. 'What do

CAVE OF THE IMMORTALS Photo by Banzi S Co. KulinS.

The Cave of the Immortals. 33

you come here for ? ' I demanded. 'Oh, I come to
report peace to you/ he replied. Henceforth I saw him
every morning in the streets of Nanking, and he never
failed to say, 'I come to report peace to you.'

"Tired of his joke, when all was peaceful, I order-
ed him to be burnt as a false prophet. Two large water
jars were procured, one placed on top of the other, and
Chou put therein. Five burdens of reeds were distribut-
ed around the jars and lit. When the tire was out, the
top jar was removed to ascertain whether he was dead.

"To our great surprise he was not killed, but lay
there snoring. The top jar was again put on, and the
fire relit, but with no effect.

"Unable to burn him, I tried starvation. He was
starved for twenty-three days in succession, but suffered
no ill-effects. Tired of waiting for him to die, I ordered
a company of soldiers to give him food and wine
immediately on the completion of his twenty-three days'
fast. He ate and drank with relish, bat was not taken
ill.

"War now broke out between Ch'eng Yu Liang,
my greatest rival, and myself. 'Am I going to succeed in
battle ?' I jokingly asked Chou. 'Yes,' he replied with
dignity, and then commenced to dance around. 'If so,'
I said, 'will you accompany me to battle ?' He readily con-
sented, so I took him with me ; but fearing that his foolish
habits and crazy manner would hamper the martial spirit
of my army when they came to fight the strongest enemy
they had ever encountered, I sent some twenty of my
strongest and bravest soldiers to drown him. They
returned and reported that they had thrown Chou into
the Yangtsze River several times, but without success.
Scarcely had they finished their report, when Chou
himself appeared and said, 'Give me some food.' After
eating, he came to me saying, 'Here is my head, cut it
off.' I replied, 'You are a great nuisance. I wish I
knew how. to kill you. Go, and never let me see you
again.' He instantly obeyed.

"Nothing further was heard of him until four years
later, when I was seriously ill and at the point of death.
One day a bare-footed priest called at my palace,

54 Historic Lushan.

saying that he was delegated by Chou, the Madman, to
ofi'er me some medicine which would instantly cure me.
After considerable hesitation. I admitted the priest to
my presence and took the medicine. Strange to say my
sickness immediately left me, and from the smell of the
herb I recognised it as one which Chou always carried
with him.

" 'Where are you from, and when did you last see
Chou, the Madman?' I inquired. 'Chou is my neigh-
bour,' the priest replied, 'I live at the Temple of the
Heavenly Pond, while Chou lives in the Temple of the
Bamboo Grove. Both are in the Lushan.' 'May I see
him again ? ' I asked. 'Yes,' said the priest, 'if you
want to see him you must go with me, as the temple is so
situated that you can only hear the bells, and see its shade,
but alone you will never reach it.' So I went with him,
as if in a dream, from my palace in Nanking to tbe temple
in the Lushan. There we met again and conversed on
many things. On parting, Chou said, 'Are you tired of
my prophecy now ? Was not I the first who reported
peace to you ? '

"Reverently to his memory do T, Hung Wu, com-
pose these lines with my own hand in the 26th year of
my reign."

A rubbing of the whole inscription, as well as one
of the panegyric on the reverse side of the tablet, may be
obtained from the priest in the cave for 81.00. The
characters on tbe black tablet are new, and mean that
the place is recommended to the care of the public.

The pavilion, formerly in a very dilapidated con-
dition, was renovated in 1917 at the expense of the
compradore of a large Hankow firm. The most remark-
able feature is that the north side is walled up, it being
believed that Kiukiang will be destroyed by tiie as soon
as the side of the pavilion towards the city is opened.

From the pavilion the panorama of the extensive
plain, with the town of Shaho, situated on the railway
about thirty li away, the course of the Yangtsze, Kiu-
kiang, and the mountain ranges to the west, is one of
the grandest of the whole region, especially at sunset.

THE BROKEN PAGODA

Photo by Banzi & Co. Kuling.

THE BROKEN PAGODA. Photo by Banzi & Co. Killing.

The Cave of ^e Immortals. 35

The mountains in the distance belong to Tso Kung Shan
and extend to the boundaries of Kiangsi and Hunan
beyond Pinghsiang.

A further fifteen minutes' walk in a southwestern
direction, past the head of the Shaho Pass, and up the
ridge on the further side, brings one to the ruined Pagoda
(commonly called the Broken Pagoda ^ ^ ^), belonging
to the Temple of the Heavenly Pond (^ ^ ^ T'ien Ch'ih
Ssu). Both buildings were erected during the Sung
Dynasty (960-1280 A.D.). An inscription on the pagoda
states that the place was visited by a high official in the
6th year of Chin Ch'ing (1527 A.D.). Rebels partly
destroyed the pagoda at the time of the T'ai P'ing
liebellion (1850-1864), and stole the iron plates support-
ing the different stories ; hence the collapse of the topmost
part. The view from this point is very similar to that
from the Cave of the Immortals, with this difference,
that from the base of the Pagoda the mountains end
abruptly in a precipice, from the top of which the visitor
has wliat can only be teruied an "aeroplane-like" view, so
sheer is the drop to the plains some 2500 feet below.

The T'ien Ch'ih Ssu in its present state is only a
feeble relic of dilapidated splendour, and the only thinL'
worth seeing there is an old painting of Hung Wu. The
original is said to be at Hung Wu's grave in Nanking.

It is said that Hung Wu, beaten in battle at the
foot of the hills by his formidable enemy, Ch'eng Yu
Liang, fled to the hilltop and hid in this temple. His
enemy, pressing hard after him, failed to find his hiding
place owing to the good ofiices of a spider that hao
thrown its web across the entrance to the temple, thus
saving the life of the warrior who afterwards became
Emperor. To show his gratitude, Hung Wu had the
temple restored in princely style with brass tiles and
iron roof pans. Samples of the latter are still shown
here. The last recorded restoration was in the time of
the Emperor Hsuan Te, 1432 A.D.

On the south side are still to be found traces of
the old path up the mountains to tliis temple, and on a
rock near a small shrine, is the following insci-iption
dating from the time of the Ming Dynasty : -^ ^ H ^ pt: f^
(Na wu o mi t'o fu). This is the Buddhist form of invoca-

36 Historic Lushan.

tion, in imitation of that used in the Sanscrit (Namah
Amitabbha).

The temple grounds were apparently at one time
much larger than at present, as this shrine lies hidden
between the temple and the Pagoda on a projecting ledge
of rock called Ch'ing Liang Yen (ff| ;;^ ^ The Pure Cool
Cliff). This shrine called Lu Shan Lao Mu T'ing (^ jjj
^ -^ ^ The Altar of the Lushan's Old Mother), is
beautifully situated on the edge of the jjiecipice. The
shrine has been recently restored, but at the same time
has been disfigured by a modern window- casing. Old
characters written in the year 15*22 in Chia Ch'ing's reign
{M M)' ^^^^^ ^Iso ^^^® ^^^ stone balustrade, clearly show
that this quiet nook was a iavourite resting place for the
monks in the days long past.

Near the two stone lions in the yard of the temple
of the Heavenly Pond, a very steep path descends
towards the southwest to the Hermit's Cave. The valley
at this point is called Shen Ling Kung (^^ g ^ The
Palace of the Spirits). A few paces from the gigantic
black wall, the ragged peaks of the rocks encircling
the Incense Mills, suddenly appear ; while to the west
the valley of the Ruling stream is plainly discernible. A
descent into this wilderness of glens is quite impossible.

Although only a stone's-throwdistant,the Hermit's
Gave is so well hidden that it is difficult to find. A
short path towards the north leads to a tiny gate, by
the side of which stands a stone bearing the characters
^ ^ ^ (Wen Shu Yen, Wen Shu's Cliff). The Cave
has been adroitly converted into an abode by the inser-
tion of two windows.

Wen Shu (Sanscrit name Man ju scri) was one of
the first disciples of Buddha, and is one of the chief
Boddhisatwas, that is, one who perfects himself with a
view to becoming a Buddha. He is worshipped as the
Go(.l of Wisdom and the Wu Tai Shan of Shansi is sacred
to his name. The small pagoda above the Hsiu Feng
Monastery also bears his name. (Chapter 30).

The Hermit's Cave seems to be of great age, and
it is mentioned as far back as the time of the T'ang
Emperor, Hui Ch'iang (@ 0 j^ 841 A.I).). A visit to
this primitive dwelling should on no account be missed.

The Cave of the Immortals. 37

The monk living here belongs to the Kwei Tsiing Mon-
astery, and is seldom at home, as lie wanders about a
great deal.

*A small footpath beginning behind the cave,
affords a short but interesting walk to a ledge on the
high cliff where the Broken Pagoda stands. It is only
from this place that a full view of the bold, rugged land-
scape can be obtained.

For the return journey it is advisable to follow the
lower path mentioned a]>ove, which leads direct to the
lower end of the Shen Ming Kung valley and down to
the Incense Mills. Shortly before reaching the main
road a path crosses the brook. The last largo stone slab
on the path bears the following inscription decipherable
only with difficulty : -^^M i:k ;# M :Z'^ (Wen shu shuo
fa shen lung chih kung, ^lamed by Wen Shu the Palace
of the Divine Dragon).

The present name of the valley, Shen Ling Kung
(;# M ^) is a popular distortion of the original name
Shen Lung Kung (fiji ft ^•).

The choice of two return routes is offered, one via
the western contour path, and the other by the Incense
Mills. If the former route is selected, the trip can be
done in three hoars, bat if the latter route is taken a half
day ought to be allowed. (3n the return via the Incense
Mills, the steps leading to the Kuling stream are followed
down to that point where the main road is crossed.
Then, past the Incense Mills, the return is made as
described in chapter nine.

This trip is recommended especially for those who
are spending but a few days in Kuling, and wish to see
as much as possible in a short time.

CHAPTER 12.

RUSSIAN VALLEY, POPE RIDGE AND
PLOUGH PEAK.

At the extreme south of the Kulina; Estate cross
the jNIoiikey Eidge, and follow the path at the left to tlie
Itussian Valley (^ i^ Lii IJn), at the entrance of
which stands a laro;e two-storied licmso. The valley is
well protected from the north winds and is thickly wooded.

At the Ivottom of the Valley, distant about half an
hour's M'alk, a footpath on the right of one of the houses
leads to the head of the Xank'ang Pass. (C'liapter ]/>).
On the edge of the marsh-lands covering the valley to the
right, several small streams have been converted into a
spacious swinnning pool about one hnndred and seventy
feet long, and thii'ty feet wide. Owing to the situation
of this pool and the clarity of the water, it is the most
popular swimming place in the Luslian.

There are many attractive walks winding about
the valley in all directions. The principal road through
the bottom of the ^^alley ascends slowly southwards
towards a small house at one time occupied by the priest
in charge. Shortly before reaching tlie house, the road
divides. Take the one slightly to the right, which leads
to the top of the Pope Kidge (alt. 3400 feet). This is
about an hour's walk from the Gap. This ridge aff'ords
a fine panorama of tlie long ranges to the north and
northwest.

Over this ridge the road crosses the intervening
valley to the Plough Peak (^. M ^ Li T'ou Ghien, alt.
oGOO feet). Tlie ascent of this peak from tlie southwest
can be made in twelve minutes. Good climbers can
make a more ditlicalt ascent by way of the southeast
ledge where the sugar-loaf peak appears in all its rugged
grandeur. The view from the highest cliff's overlooking
the Poyang J.ake is exceedingly beautifnl. Those who
fear the last ascent may get tliis view if they proceed

Russian Valley, 39

along the saddle which joins this peak to the main ridge.

A small detour over the Nank'aug steps offers a
pleasant change for the return trip. For this purpose,
follow the slope behind Pope Kidge in an eastern
direction. This little path is hard to find. It skirts the
T'ai I Feng (-j^^ 2j ^ ^^^^ Peak of the first great cause),
in such a way as to offer a continuous and unobstructed
view of the plains on the right, and joins the Nank'ang
steps a little below the head of the pass.

A more comfortable road for the return journey
is the path which leads back by the main road to the
Kuiing Estate. The whole trip can be made in three
hours.

CHAPTER 13.

NANK'ANG PASS.

Proceed along Highland Avenue, and from the
top of Monkey liidge follow the smalLpatli to the left,
and climb the most southern pass of the Nu Erh Ch'eng
{^ 'k^k alt. oOOO feet). From here cross the south end
of the valley, but instead of following the road leading-
direct to the Russian Bungalow, turn sharply to the right
just on the crest of the far ridge of the Nu Erh Ch'eng.
This point is easily recognised by the row of fir trees
which are visible on the right. Just beyond these trees
the road turns to the left and joins the path which runs
along the slope of the Russian Valley to the south and
southwest. This path is one of the most enjoyable walks
in the vicinity, as it is always in the shade, and affords
beautiful views of the Russian Valley and the southern
part of the mountains. It crosses a number of mountain
torrents and joins the road which leads from the bottom
of the valley to the Nank'ang Pass. This road leads
to the head of the pass, which is reached shortly after
passing the Chinese Police Station Xo. 3 (distance about
'2 miles, alt. 3200 feet). This is one of the places which
ouii'ht to be visited bv all who come to Kulinsi:. It gives
an extensive view of the Lake and the white sands of its
numerous islands, and the old city of Nank'ang with its
mined pagodas. The Pass is bounded on the left by the
rugged peaks of the Lion's Leap, and on the right by the
sombre slopes of the Hanyang Mountains. The view
from a small elevation on the left near an old tea-house
is more extensive then from the Pass itself.

The main road from the Nank'ang Pass to the
plain is much used, and leads down into the district
known as the Goddess of Mercy Bridge. (Chapter 18).
The road for the first fifteen minutes' walk consists of well-
laid steps which lead to the Nank'ang Pool. After leaving
the first huts, turn sharply to the left, where a small path
crosses a brook running towards the main Valley. Before

.xl

Nank'ang Pass. 41

plunging on to the plain, this brook, after having spent
much of its force in a small cascade, breaks through a
rocky gorge. The walk from the Gap to this fall requires
about three hours, and those who wish to bathe here
should time their arrival either comparatively early in the
morning, or late in the afternoon, as the return journey
in the heat of the day will nullify the refreshing bath.
If time allows, an interesting scramble up the much over-
grown path along the side of the stream may be taken.
After half an hour's slow progress one reaches the heights
of the Lion's Leap, and the return journey may be made
in one and a half hours over the Poyang Ridge.
(Chapter 14).

Another route to the Poyang Ridge from the south
is as follows. Instead of taking the contour path through
the Russian Valley as described above, follow the main
road from the Nu Erh Ch'eng valley up to the highest
liouse in that valley. Across the brook a steep path
leads to the summit of the southern spur of the Ridge.
On the top the path divides, the one to the right leading
to the Police Station No. 3, and the other along the crest
of the Ridge to the Lion's Leap. The latter path aftbrds
excellent views of both sides of the Ridge. This circular
route is recommended, as it takes only two hours.

The side valley, known as Hung Men K'ou (^^p^ p
The Side Door), is also worth a visit. At the police
station in the Pass, the path leads sharply down to the
left, where a modern, but nevertheless, interesting inscrip-
tion in seal characters, which are used only in old
documents, is - cut. The inscription refers to three
country places (San I Hsiang, ^ g, ^g|5) which ^.former
officials have erected in tlie valley. (Jontrary to rule, the
characters are to be read horizontally from left to right,
and include fancy names wliich these families adopted
in respect to these country dwellings. The path soon
divides and the^ upper one leading to the farms loses it-
self in the country. The lower, one is recognisable by
the fruit trees which are planted on either side. Con-
trary to expectation, there is no connection with the
Poyang Ridge from here.

CHAPTER 14.

POYANG RIDGE AND LION'S LEAP.

Standing in front of the Po\^ang Ridge and extend
ing its whole length, is the ridge of the Nu Erh Ch'eng
Avhich borders Knling on the east. From the children's
playground near the Church, take the road up the Han-
kow Gorge, cross the stream al)ove l^ot 1 at the top (alt.
oGOO feet), and follow the small path to the right across
the marshes to the path leading up the further slope.
The road to the left shonid be avoided, as it leads to the
A\'aterfalls. (Chapter 17). If, however, the start is
made from the lower end of the Estate, take the road
leading up through the jNlethodist Valley. This leads to
the same point. From liere the path over the bog and
up the further slope is the correct trail for the Lion's
Leap.

At the place mentioned above, where the path
leading from the Methodist A'alley reaches the pass,
there is a moss-covered inscription on a rock which,
though fairly large, is easily missed. The characters are
[£ ^' IE "^ M (F^'^^'<i»g Vo Cheng Lao VAra, The exact
centre of the Kw'ang Peak). The second and foui-th
characters are obsolete deviations from the usual style of
writing, and were in vogue in the time of tlie Ming-
Dynasty. The characters indicating the year in which
the inscription was written are unfortunately indeciper-
able, V)ut the statement ap[)ears to be correct.

Learned men do not agree upon the explanation
of the name Nu Erh Ch'eng, as this region, including the
slope of the Lotus Valley, is called. The characters
-ic^^k (^^l Frh Ch'eng) niean "City of the JMaidens."
and might be translated "Bulwark of the Children." The
latter signification is connected witii an old historical
tradition. In the second part of the fourteenth century
when the EiMperor Hung AVu (Chapter J 1) was fight-
ing vrith his enemies on the [tlaius between the jjike

xlii

LION S LEAP

Photo by Banzi <S: Co. Killing.

THE lion's leap Photo by Banzi & Co. Kuling.

Poyang Ridge. 4S

and the mountains, the countrymen of that region are
said to have taken refuge here until peace was restored.
In the same connection, we learn from, the chronicles
that the camp of Hang Wu was placed on these sheltered
hills, so the lower part of the Xu Erh Ch'eng marsh is
still called Ta Chiao Ch'ang {J^^i^ The Great Training
Ground). From other sources it would seem that the
name Xu Erh Ch'eng was in use before the time of Hung
Wu.

The upper part of the Poyang Ridge, which
can be reached in about one hour's walk, is 40U0 feet
above sea level, and is thus considerably higher than
the mountains to the west of Kuling. As one looks
back over the whole range to the northwest, the Yang-
tsze Valley can be seen, while in front the five humps of
the Lion's Leap attract attention. Of the two paths, the
stony one to the right should be taken, as the other leads
to the Waterfalls. That part of the Poyang Pidge over
which the stony path leads in a southeastern direction
traversing four valleys, forms the waterslied between the
Waterfall stream and the waters which drain into the
Nank'ang Valley. A number of lower heights have to be
crossed before the last steep ascent is made to the Lion's
Leap.

The scenery in this region has no special charm,
and thus the surprise is all the greater when the
goal is reached. The five Lion's Leap peaks lie to the
east of the path leading up to them, and time ought to
])e allowed to visit them all. The further one pursues
the journey, the more extended and surprising is the view.
Especially majestic are the views from the sadrlle-like
indentations between the different peaks. On both sides
the ragged and almost perpendicular clitls tower up from
the plains. A number of temples and monasteries are
visible from this point. It is well worth while to descend
])etween the secon<l and third leaps on to a spur of rock.
Tlie best idea of this peculiJir rock formation t:an be
obtained from the hollow between the third and fourth
leaps. On the top of tlie third hump is an inscription
cut into the the rock: ^i^.:k'X; (^ii -^lii'' ta ch'ien, Look-
ing down on a Thousand Objects). The highest of the
peaks is the fourth, about 4000 feet high. Sufficient

44 Historic Lushan.

time should be allowed to climb up the saddle between
the fourth and fifth peaks, as at this point the gorge
narrows to about thirty feet and forms a sort of chimney
which the most intrepid climber would fear to descend.

n^re at the fifth peak, where the hills slope
gradually to the Waterfalls, a small path leads up from
the temple Yua Kung Yuan, and ends at some very
remarkable rocks.

A descent to the plain is absolutely impossible
from any ot the points already mentioned, and should be
attempted only at the most eastern point of the liidge
where the path ends immediately above the Waterfalls.
(Chapter 17). People who start from the southern and
lower part of Ruling can save much time and fatigue by
taking the following route. Take the contour path
through the Kussian Valley to the Xank'ang l*ass.
Proceed beyond the Xank'ang Pool to the east where
the narrow path leads along the stream to the Lion's Leap,
and cross the above-mentioned main road before the last
peak. The point of intersect in is marked by a nui. )er
of dwarf firs. By this southern route the Leap is reached
in an hour and a half, and a climb of more than five
hundred feet is saved by avoiding the Poyang Eidge Pass.

For this trip, four hours at least must be allowed.
A whole day is recommended in order that all the
beauties may be adequately appreciated. As there are
few shady places, an exceedingly hot day should be
avoided. It must also be taken into consideration that
this region is devoid of water, and that a good supply
should be taken.

The Chinese call the Lion's Leap Wu Lao Feng
(5E ^ ^ Peak of the Five Venerable Sages). According
to tradition, five gods descended from heaven to these
mountains. These five spirits are believed to be the
personification of the five elements of Chinese philosophy:
fire, water, earth, metal and wood. This old tradition is
the subject of one of Li T'ai Po's poems. The correct
Chinese characters have been ascertained from two old
inscriptions found in temples below the Lion's Leap.
The popular English name. Lion's Leap, appears to be
a transhition of a corrupted form {^-^jk) oi the correct
Chinese given above.

AT THE lion's LEAP Photo by Banzi & Co. Ruling.

THE LION S LEAP

Photo by Bar.zi & Co" KuUnS.

TA THE LIONS LEAP Photo by Banzi & Co. Kulinfi.

Poyang Ridge. 45

The ranges of hills below the Wu Lao Feng are
called on the Chinese Maps Ssu tzu Feng {^^^ ^ ^ Lion's
Ridge).

CHAPTER 15.

ROUND TRIP THROUGH LOTUS VALLEY TO
BULL'S RIDGE.

This trip is one of tlie most popular of all afternoon
excursions. Pass through the Chinese village and along
the first part of the inountaiTi road to Kiukiang as far as
the cow stables, and from tli^re follow the road to the
right. Avoid the mistake of descending the mountain
road as far as the signboard on the right, which bears
the inscription, "To the Lily Valley" (jg :^{: P^ Lien Hwa
Ku), as this path is intended only for tliose ascending
the hill.

The surroundings of the cow stables were formerly
sacred ground. At the end of the sixteenth century
the Emperor Wan Li built the temple Hsiao T'ien Ch'ih
Ssu {/J> ^ itfe ■# Temple of the Small Heavenly Pond) on
this spot. The ruins are still visible.

Leave the upper end of the Takutang road where
the road to the right encircles the Bull's Kidge, and
proceed into the Lotus A^alley. This level road, which
gives beautiful views of the Takutang Valley, ends in
the Lotus Valley. From the Gap to this point is about
forty minutes' walk.

Here the Chinese have bought a large property for
the erection of summer bungalows. Lien Ku (-f j\^
Lotus Valley) belongs to a Chinese association, Hsiao
Hsia She (-iff j; ffc), which has its summer resort here.
This settlement has its own administration, and property
can be acquired only by Chinese. They are allowed,
however,' to rent their property to foreigners. At the
bottom of the valley the V. M. C. A. has three or four
fine buildings which are used as conference halls bv the
Y. M. C. A.^and the Y. AV. C. A. The other houses in
the valley belong to wealthy Chinese.

It was originally proposed to call this settlement
"Lily Valley" to signify the profusion of flowers found

xlvi

Round Trip Through Lotus Valley. 47

here, but by a printer's error in the first rules of the
Association, the character for "Lotus" was used instead
of that for "Lily," so that ultimately, by agreement, ifc
was called the Lotus Valley.

It was twelve years before the Association succeeded
in completing the terms of this settlement. The ofiicials
resisted the opening of this valley because they correctly
maintained that it was historical soil. The movements
of Hung Wu's troops, already mentioned in the descrip-
tion of the Nu Erli Ch'eng, are said to have extended
down here; and as is known, historical places are as
much subject to Feng Shui (geomancy) as temple and
grave sites.

From the Y. M. C. A. site a fine view of the Big
Orphan in the Poyang Lake, as well as the junction of
its waters with the Yangtsze, can be obtained. A little
below the Y. M. C. A. buildings is a bathing pool. Past
the tennis courts a trail leads to the quarry on the spur
of the Lotus Eidge. From here the gorge of the Nu
Erh Ch'eng dips sharply down, and beyond can be seen
the cliffs of the Poyang Ptidge. This ridge is hard to
climb from this end, and the easiest route is by the
Hankow Gorge as already descri])ed. There is much
building land for sale in this valley, but it has the
disadvantage of being badly exposed to the violent north-
east winds.

The entire Lotus Valley is traversed by a broad
road running southwest, and after aliout twenty-five
minutes' walk one reaches the Lotus Pass lying above
the Ruling Estate ^boundary. The Estate is entered
near Lots 2G:^ and 27o, where originates one of the small
streams which lower down unites with others to form
the Kuling main stream. The entire round trip takes
about one and a half hours. As the ascent from the
Kuling Estate to the top of the Lotus Pass is very steep
and fatiguing, it is not advisable to make the trip thiii
way round.

The Valley may also be approached by way of the
Sunset Kidge and the Ta Ku Niu Ling {^ ^i 4^ ^ Bull's
Head), the hill fronj which Kuling has (lerived its C-hinese
name. (The original name given was "Cooling," with
the "C" altered to "K" to make it more characteristically

48 Historic Lushan.

Chinese. From "Kooang," thus obtained, to "Ruling"
was an obvious step; and it is only by cliance that this
name coincides with the pronunciation of the Chinese
"Ku Niu Ling.") The road to the north of the Bull's
Kidge should be taken, and as it runs parallel to the
Ruling "Mountain road below, it affords a somewhat
more extensive view than that offered by this latter road.
The path skirts the slope of the Bull's Kidge and enters
the Lotus Valley near the Y. M. C. A. buildings.

When making the trip through the Lotus Valley, a
detour to the temple T'ien Hvva Rung (5^ :?g ^ Palace
of the Heavenly Flowers) should not be omitted. The
temple is situated on a picturesque spur, Ssu Tzu Shan
(frfji ^ ilj Lion's Hill), at the upper end of the thousand
steps on the old road, the lowest point of the Chinese
village. The view of the deep gorges and valleys from
this insignificant building, which one formerly had to
pass on the old rqad to Ruling, is very beautiful. The
place is known locally as Niang Niang Miao {^^WkJ^)*
Niang Niang being the goddess to whom appeal is
generally made during small-pox epidemics, and T'ien
Hwa (Heavenly Flowers) the name for smallpox.

CHAPTER 16.

MONASTERY RUINS, THE DOLOMITES AN^
THE TEMPLE IN THE CLOUDS.

The road leads across the Monkey Kidiie into
the Eussian Valley, and thence in a southern direction
towards the priest's cottage. A short distance before
one reaches this place, the road branches off to the right
at the ruins of an old temple. Keeping more or less
on the same level, the road leads to some cow-sheds
(Ir ^ iM Hsiu Mu Ch'ang, The Pasturage). Just before
reaching this place, one will observe two thickly over-
grown paths which branch off to the right. The first
runs to the lower Eussian Bathing Pool. The second,
which on account of the thick foliage is rather incon-
spicuous, leads to the Three Trees. It passes a priest's
grave which dates back to 1611 a.d.

From the cow-sheds, the gradually ascending road
leads direct to the ruins of the old monastery Ch'ien Fu
Ssu (=p f^ -^ Temple of a Thousand Buddhas). All along
this path a magnificent view is obtained of the Pagoda
that forms part of the Temple of the Heaveidy pond
(T'ien Ch'ih Ssu ^jiU^), and of the plain beyond
extendins: as far as the Yancrtsze. The ruins of the
monastery, which are not ^ar from some vegetable
gardens and cow-sheds, are remarkable on account of
the many inscriptions which, owing to the comparatively,
recent age of the monastery, may be counted as some of
the best preserved on the Lushan.

The monastery of the Thousand Buddhas was
founded during the reign of the Ming Emperor Wan Li
iWs M) 11^ t^^6 year 1579 a.d. The record dwells
especially on the excellent site of the monastery and the
grove of high pine trees. The name of the site, Chin
Chu Ping (^ fj- jz^ (Tolden Bamboo Terrace), which has
been handed down to this day, p Ints to the one-time
rural beauty of this spot, of which, however, owing to

xlix

50 Historic Lushan.

the inconsiderate deforestation ))y the local peasantry,
no traces are left. The tablet, siii-nionnted ]>y a stone
arch, and the neiii:ld)ourin.ii: rocks are covered with fairly
legible characters of the forty-sixth year of the reign of
Wan U (l()l>^ A.T).). They have reference to the priest
who founded the monastery.

If one wi.shes to return from this point via the
Three Trees, it is best to branch oti' from the cow-shed
in a northwestern direction, and strike the main road
which leads from Lien Hwa An (chapter 27) in a north-
eastern direction to the Three Trees. This is about half
<in hours walk from the monastery ruins.

The road to the Temple in the Clouds branches
off on the left hand side of the main road, immediately
behind the first named cow-sheds. The road is easily
missed and attention is required. From Kuling to this
point is about an hour's walk. The road now ascends,
often at a steej) gradient, and leads into an unattractive
and, after rainfall, a very swampy region. Following the
bed of the stream, the road ascends abruptly. On the
I'ight, the view is screened by large projecting boulders
named Dolomites, of striking appearance, and not unlike
their prototype in the Tyrol. The Chinese name is
J: ^ ^ (Shang Hsiao Feng, Lofty Heavenly Peak). It
is worth while to ascend one of these boulders, as a
beautiful panoramic view of Kuling is obtained from
their heights.

The road then turns towards the southeast and
enters a highland valley whicli is situated at right angles
to the Yang T'ien Ping (^ ^ J^). At the -upper end of
this valley lies the Temple in the Clouds at an altitude
of 4L50 feet. 1 he distance fi'om Kuling to the temple
is aliout four miles, and can l)e covered by a good pedes-
trian in one and a half hours. There is little left of the
temple, and the few remaining buildings much resemble
4in ordinary cow-shed. Only the inscription ^ 4* v'i= ( luin
Chung Ssu) bears witness that a temple existed here at
one time. The A uin Chung Ssu also dates back to the
reign of the ]\Iing Emperor Wan Li, 157o-]G*J0 A.D.

The two highland valleys which extend from the
temple towards the southeast are celebrated on account
of their profusion of Howers, especially a species of Tiger

Monastery Ruins. 51

Lily, and are well worth visiting. The main road follows
the direction of the Yang T'ien Ping {J^\] ^ ^ The Cliff
towering to the Heavens), and continues down the temple
valley. A small path branches off' south, a few minutes'
walk southwest of the Temple in the Clouds. It leads
to the Honey Valley, through which the ascent to the
Hanyang Peaks and the descent into the Lushan Valley
are approached. The excursion to the Temple in the
Clouds, including a visit to the side valleys, can be made
in four or five hours.

Following the path which leads along the front
w^all of the temple in a southern direction, one reaches
another very picturesque and secluded side valley.
The waters, which here collect, How eastward into the
Nank'ang Valley. Pursuing tlie course of this stream
for about ten minutes, one reaches a small bathing pool
of exceptionally cool Avater. Here the road branches
ofiP in two directions. The road across the stream
towards the south leads to a saddle that joins this range
with the Hanyang Peaks, while the path that runs in a
northern direction, ultimately ends at the flight of steps
that leads down the Xank'ang Pass. Some skill is re-
quired in order to scale the obstacles that are met with
in either direction.

CHAPTER 17.

THE THREE WATERFALLS.

An excursion to the three Waterfalls, San Tieh
Ch'ien (H # ;^)> ought on no account to be missed. But
it is essential that the excursion be made on a clear day.
As in going and returning, considerable heights have to
be overcome, only good pedestrians ought to dispense
with a chair. From the upper part of the Hanlvow
Gorge (chapter 14), strike the road that leads to the left
acro^ss the highland valley, Nu Erh Ch'eng (alt. 4100 feet).
The road bearing to the east, after leaving the ruins of
an old rest house to the right, ascends the Poyang Ridge.

The highest point of the Poyang Ridge, Ta Keng
Shan (:^/|^Rilj The Summit), is soon reached. Its altitude
is 4600 feet, a height that is exceeded only by that of the
Hanyang Peaks, 4760 feet. The further one continues
along the path on the ridge, the wider is the view in every
direction. Soon the whole of the Poyang Lake becomes
visible as it stretches from the prefectorial city of Nan-
k'ang past the Great Orphan and the well-known rocky
island of Takutang to the fort of Hukow where the lake
joins the Yangtsze. Towards the north the city of
Kiukiang is distinctly visible ; in the foreground lies the
steep valley of Takutang, and on the opposite slope the
eye can follow the road that descends to Ma Wei Shui ;
truly a magnificent panorama.

After walking for about one and three-quarter
hours, one reaches a big boulder which bears an inscrip-
tion of recent date. The meaning of the inscription,
which runs from left to right, is a mere platitude on the
beauty of nature. It reads: ^,^^^f]fr#fE^^:^3lllE

mmf^^-i^Al'i'^\hmW.^t4^WWlMWM. "in the year
Kwei Mao, 190:3, under the reign of theJSmperor Kuang
Hsu, I, Wu T'ien Tsui, made an excursion into the Lu-
shan (Kuang Lu) starting from Pai Lu Tung (White

lii

THE THREE WATERFALLS

Banz, & Co. Kulini;.

The Three Waterfalls. 53

Deer Grotto). I passed Chiu Tieh Ping (Wall of Nine
Levels) and looked down upon the San Tieh Ch'ien (the
Three Waterfalls). The day was clear and cloudless.
The jade dragon soared high, flew about, and returned
to the mountain of Mercy and Virtue. This happened
on the twenty-eighth day of the seventh moon. I
wandered with Cli'eng Kuei Liang from Hsiang Shan
and Fu Sze Yi from Lan Yu."

By the jade dragon is presumably meant the mist
which rises and envelops the mountains.

Under the rocks, not far from the inscription,
there is a roomy cave, the existence of which is but little
known. This cave can be recommended as a suitable
place for resting before beginning the descent to the
Waterfalls. The first part of the descent is a gentle
slope, but soon the road assumes a steeper gradient and
leads for a good distance over bare and slippery rocks.
This is the most trying part of the excursion. After thus
descending for half an hour, one reaches a point where
three roads meet. The one that runs in an eastern
direction on a fairly level but circuitous route, leads to
the saddle that joins the descent to the Waterfalls. The
path is called Kuan Shan (§[ jij) and is about 3000 feet
high. The rest house Tung Fang Ssu [y^^-^ Temple to
the East), which is soon reached, and beyond which
chairs cannot proceed, will have been visible for some
time. From the Pass there is a magnificent view of the
three falls of water that rush down from the crest of the
Ta Yueh Shan (:k. f] \l} Full Moon Mountain) in wild
torrents, and over precipitous cliffs into the canyon. A
better panoramic view of the falls is gained from the
opposite heights, which are reached by the rest house,
but even from this point of vantage a full view of the
lowest fall is not possible; and to obtain this, a further
steep descent becomes necessary. The total height of
the falls from the bed of the gorge is estimated at 1*200
feet.

The descent to the head of the waterfalls, the
point where the great cataract begins, nuist not be
missed. The road runs along the western slope of the
gorge, and is in some parts so steep that chairs cannot
follow. From here the towering heights of the Tiger

54 Historic Lushan.

Cliff are best seen. It requires about half and hour's
descent to reach tlie falls.

The stream which forms the Waterfalls gathers
its waters in a series of basins before it begins its final
dowurush into the abysmal depths. In fitful leaps the
mountain stream jumps from basin to basin, and offers
most excellent opportunities for bathing, more suitable
and more varied than in any other part of the Lushan
Range so rich in kindred pools. The bathing is best in
the lowest and largest basin at the end of the descent.

Several recesses under the rocks offer shade for
taking refreshment and resting. Visitors must, however,
be warned not to trust themselves too close to the falls.
The rocks there are slippery and dangerous. The pools
on the higher levels are not so frequently visited. They
afford, however, plenty of change, and are remarkable
on account of their exceptional clearness and considerable
depth, which admits of good diving. These higher pools
can also be reached by a side path which branches off
from the main descent about half-way down.

Visitors are warned to leave the vicinity of the
the stream bed at the first evidence of rain. This narrow
stream, being the outlet of the water from a number of
large watersheds above, rises rapidly during a rain. A
fatal accident occurred here during the summer of 1920
when a young lady attempting to cross the stream during
a thunderstorm, was overwhelmed by the swiftly rising
water and carried over the falls.

It is better not to begin the return to Ruling
before three o'clock when the" hottest part of the day is
over. If pressed for time, however, the whole excursion
can be accomplished within five hours.

The return trip can also be made in a different
direction to the one just described, but this route is not
suitable for chairs. At the crossing of the roads at the
foot of the Poyang Ridge, take the road which, instead
of ascending, keeps straight on. It can be recognised
by a number of stone steps. A third path, n mere
woodcutters' track, branches off sharply to the left from
the same spot and leads at a steep gradient down to the
stream. The correct road to take is the middle one

The Three Waterfalls. 55

which leads into the valley that is formed by the Poyang
Ridge and the Lion's Leap, and runs past a group of
houses named Yueh Kung Yuan (^ ^ |^ Moon Palace
Courtyard), a very euphuistic designation for the remains
of the old temple. On looking backward from this ])lace
of descent, one sees rising to the sky the mighty clitl's
where the stream enters the narrow goi-ge. From Yueh
Kung Yuan, the road continues in a northwestern
direction and gradually ascends to the saddle tliat con-
nects the Poyang Ridge with the Lion's Leap. This
latter part of the road is much overgrown in summer,
and not easy to pass.

The Three Waterfalls are also called 8hui Lien
(7JC M Water Curtains). Li T'ai Po and Chli Fu Tze
(II0O-I2OO A.D.) have given long descriptions of the falls.
The former says, ''When the world was created, these
falls where shaped with special love. When the world
ceases to exist, these falls will continue." Chii Fu Tze,
on the other hand, states that "if a sick man be carried
to the incomparably beautiful place opposite the water-
falls, he cannot fail to be restored to health."

CHAPTER 18.

TO CH'I HSIEN SSU AND THE GODDESS OF MERC^
BRIDGE via NANK'ANG PASS.

There is no .scenery in the foothills around the
Lushan which equals that of the Nank'ang stream and
the Goddess of Mercy Bridge. An excursion into this
beautiful valley amply repays the fatigue that is ex-
perienced in the descent of the apparently endless flight
of steps that leads into the valley. There are no inter-
mediate level stretches as there are on the road to Lien
Hwa Tung, and only good pedestrians can dispense
with the chair. On no account should less than six
bearers accompany each chair.

The descent begins at the Nank'ans: Pass. After
descending in a southeastern direction for about twenty
minutes, one reaches the first rest houses ; from here
the steps continue in many curves to the second rest hut,
which is very picturesquely perched on a gigantic
boulder (2410 feet). The name of this rest hut, to judge
from a not very legible inscription on the rock, is Huan
Hsi T'ing (f^ g. ;^ Pavilion of Joy) ; and, unquestionably,
the joy of the poor carrier nuist be great when with his
load he has so far successfully made the ascent. There
is, however, a much better place for resting about 200
feet further down, a small stone pavilion. This place is
named Hsi Chien T'ing (,f, f^ ^ Pavilion for resting the
Siioulder). It takes an average walker about an hour
and a half to reach this place.

During the whole descent, the view on either side
is magnificent. On the right are the mighty peaks of
tlie Hanyang Ridge, while on the left, the wild and
gigantic clitts of the Lion's Leap come into view, A
little below the last named rest house, the Xank'ang
stream issues from the "Xank'ang Pool" and rushes down
in mighty bounds ; and two other water falls appear to
the right, like silver streaks, on the Ifanvang rocks.

Ivi

To Ch'i Hsicn Ssu. 57

These latter can be reached by a path that branches off
in a southern direction from a platform that is conspicu-
ous 1)Y the reddish colour of the around.

Followiuij: the main descent and passing the fourth
rest hut, one reaches a gateway at an altitude of 1000
feet. Here the stairs, which number almost 3500 steps,
end : and the road continues on a fairly \^,\kA stretch into
the foothills. Near here, a stone bridi^e spans the north-
ern arm of the Nank'ang stream which further down
is joined by an affluent that comes from the Hanyang-
range. According to Chinese geography the stream is
formed by not less than ninety-nine affluents. This is
presumably a poetic exaggeration to which the beauty
of the surroundings has incited the recorder. The road
follows the stream in a northern direction. Here the
vegetation changes almost abruptly. Everywhere there
are beautiful flowers and rich foliage, with wood-oil and
tallow trees in abundance. Beautiful as is the view into
this valley with its wealth of firs, pines and flowering
]»ushes, broken every now and then by the buildings of
incense mills, not less beautiful and grand is the view
l)ackward into the semi-circle of mountains which partly
enclose these lovely and pictures(pie lowlands.

After passing through a narrow and romantic glen
studded with bamboo, the road leads in about twenty min-
utes' walk to the bridge across the stream, which has
liere gained a consideral)le width. On the western bank
the monastery Ch'i Hsien Ssu (-t M ^ Monastery of
the seven Reposing Sages) comes into view. A row of
mighty maples marks the approach, wliich leads past a
red wall to the entrance of the monastery. The contrast
between the green foliage of the trees and the red
colouring of the wall which, as well as the characters
over the entrance (Chih Ssu ^ij -:fe) denoting that the
monastery has been founded under Imperial auspices, is
very impressive. The four characters V\\ erh fa men
(^< H ?i P^ The (late of rhe Only Teaching) are not less
significant. In the gateway, the figure of a laughing
Buddha is seen : Milofo (Sanscrit, "maitreya") whose
reincarnation is expected to take place :UKK> years hence.

The Clii Hsien Ssu, which is inhabited by a few
monks, together with the monasteries of Hai Hui, Wan

58 Historic Lushan.

Sha, Hsiii Feng, and Kuci T.^iini; form the group of five
large monasteries that are situated on the southern
slo])cs of the Lushan, and are specified as "ts'uiiii^ lin"
(^ ^^)- '^^^^J t>eIon,f^ to the Ch'an (%^,) school of Budd-
hism, the basis of whose creed is a])stra(t meditation. It
is Iiere only that priests can be ordained.

The Ch'i Hsien Ssu is said to have been founded
during the Tsin Dynasty (•265-4i'0 a.d.). The person
to whom the present name of the monastery bears
reference was Li T'ai Po (about 825 a.d.), the philos-
opher and poet whose name also appears in connection
with the description of the White Deer Grotto.

A little below the monastery the JS'ank'ang stream
begins to change its aspect. The stream bed is narrow and
obstructed with huge boulders, and the water in its down-
ward course has formed numerous basins and canyon-
like excavations with eddies and dangerous whirlpools.
At a place where the road strikes north and rejoins the
stream some distance below the monastery, the Yu Yuan
(3i M J^^^le Whirlpool) is seen. It is here that in 1907
two American missionaries, both good swimmers, were
drowned. Bathing at this place ought on no account to
be indulged in, nor does the sombre aspect of the dark
and hollowed boulders invite one to a plunge. There
are more suitable places further down stream.

The Chinese regard this canyon with special awe.
According to the tales of their folk lore, a mighty dragon
hides in the hollow of the rocks, and his tail stretches as
far as Nank'ang. "Whoever wishes to reach this city in
the shortest possible time must risk the plunge into the
torrent."

Twenty minutes' walk from the Ch'i Hsien Ssu
brings one to the Goddess of Mercy Bridge. The path
thither, which runs through a grove of peach trees, "t'ao
lin'' (;^ i^), is remarkable on account of the reddish
colour of the soil. The distance from Ruling to this
bridge is about three hours' walk.

The celebrated Goddess of Mercy Bridge (Kwan
Yin Ch'iao |g^ ^ ;j^ also named San Shan Hsia Ch'iao, H
ihil^l^ iiridge of the Three Gorges), lies at an altitude of
490 feet, and is said to have been built during the Tsin

THE JADE POOL

Photo by Banzi & Co, Ku!ing.

To Ch'i Hsien Ssu. 59

Djeasty {263-420). Though often repaired in the course
of years, the bridge with its seven rows of dove-tailed
stone slabs, spanning a roaring torrent at a lieight of
sixty feet, must still be counted as a marvel of ancient
engineering skill. In order to get a thorough idea of the
remarkable structure, it is necessary to view the bridge
from the inside of the arch. "A small path on the right
bank leads under the arch to a gigantic boulder which
forms a convenient platform for inspecting the con-
struction of the bridge. Engraved on the boulder are
two large characters ^ H^ (Chin Ching, Golden AVell),
which are the designation of this narrowest part of the
gorge. The view into the depths, and the view through
the arch in either direction, is most impressive.

The basins above the bridge are deep and large,
and here bathing can be recommended. Immediately
behind the bridge on the eastern bank is a well of pure
water. Nevertheless, this is not a good resting place, and
visitors are advised to follow the road on the right bank
below the bridge, wliere it runs past the wall of a temple
to a picturesquely embedded stone overshadowed by
trees. From here an excellent view of the bridge is
obtained. It is worth while to continue the walk on the
right bank, where at a bend in the road, the whole
panorama from the Lion's Leap to the Hanyang Riinge
with the bridge in the foreground, comes into view. If
time is not pressing, the v%'alk may be continued. After
a sharp double curve, one reaches an elevation where, in
the shadow of some tallow trees, there is a stone bearing
the symbol of the phoenix, engraved in the time of the
Ming Dynasty.

With reference to the Goddess of JNIercy (Kwan
Yin ^ ^) in whose honour the bridge was built, the fol-
k)\v}ng may be of interest. The Chinese name, Kwan
Yin, was derived from the Sanscrit, "bodhisatva avolok-
itecvara," (the master who looks down). "Icava" (the
master) has been erroneously read "svara," (the voice) ;
and thus, the Chinese rendering, "having regard to
prayer," originated. This deity is worshipped in India
as a god, and such was originally the custom in China.
The female character was bestowed at a later period.

Chinese folk-lore describes how Miao Shan (^'#)

60 Historic Lushan.

the daughter of a King, ]\Iiao Chiiang Wang {j|j?^3E), in
the state ot" Heng Lin, had made a vow to become a nun.
When at the age of nineteen she carried out her purpose,
her father set tire to tlie monastery to whicli slie had
gone. As a result of Miao Shan's prayer, rain fell and
extinguished the tire. The father, however, took posses-
sion of his daughter, and gave her the choice between
marriage or deatli. Miao Shan chose death. When her
spirit descended into the lower regions,'^''hell changed
into a garden of Eden, much to the delight of the spirits
that inTiabited it, but to the discomfiture of the Spirit of
Evil. He, therefore, suggested that Miao Shan return
to the upper world. On hearing of the sickness of her
father she sacrificed first her left arm and left eye, and
later her right arm and right eye in order that these
parts of her body might be converted into medicine for
his cure. The medicine so obtained resulted in only a
partial cure, and Miao Shan went in person to nurse
him. The father recovered, and as a reward for her
great piety, Buddha bestowed upon her the distinction
of "Bodhisatva" (Buddha-like).

At the command of Buddha, Miao Shan sojourned
as Kwan Yin on the island of Pootoo in the Chusan
Archipelago, Avhere she is still worshipped, and where
until this day there is her greatest shrine.

Kwan Yin is worshipped by women because she
is credited with the power to pro(Uice male issue. jNTen
worship her as the protectress of sailors.

The temple immediately below the bridge is
dedicated to Kwan Yin. It is named Tz'u Hang Ssu
(M ^L ^ Temple of the Bark). In this name Tz'u Hang
represents the ancient male conception of Kwan Yin.
The temple contains a statue of Kwan Yin, !)efore wliich
small shoes of red colour are placed by women who
desire sons. In other respects, the temple is typical of
the ordinary hostlery and as such, is largely free juen ted
b}'^ travellers to and from Nankang. Tzu ]lang Ssu
is a much better place at which to pass the night than
is Ch'i Hsien Ssu.

GODDESS OF MERCY BRIDGE Photo by Banzi & Co. Kuling.

' ■ CHAPTER \9,

WHITE DEER GROTTO AND KAOLIN PITS.

If there is sufficient time for a few hours' trip into
the surrounding country, a visit to the White Deer
Grotto {Q J[^ }|nj) is recommended. This grotto is inter-
esting from an historical as well as from a religious point
of view, and is the only place in the vicinity of Ruling
where, in contradistinction to tlie ]>u<:ldhist monasteries,
the Confucian cult is still practised.

The distance from the Goddess of Mercy Bridge
to Pell Lu Tung is about seven li. The route follows the
road to Nank'ang as far as the hamlet of ]\Ia T'ou Chen,
where at a crossing of the roads made conspicuous l)y
some tablets with ancient inscriptions, it turns hrst in a
northeastern direction. Later on, where the landscape
again assumes a hilly character, it turns in an eastern,
then southeastern direction. At the village 8hang
Fan Li, a brook that comes from the Grotto is reached.
One passes a newly erected stone In-idge on the riglit,
and in a few minutes an arclnvay with the inscription
^^MM (-^liiii? chiao lu ti, The Place of Joy and
Famous Teaching) comes into view. The roa(i then
leads in the direction of a grove of pine trees, across an
old bridge and through a pavilion-like edihce to the
buildings of the Wliite Deer Grotto. The appearance of
the temple, against a background of pine trees at the
foot of the mighty clift's of the Lion's Leap, must at one
time have been very impressive ; but now decay is visil)le
everywhere. Some of the buildings are still in use, and
a school of forestry on Japanese lines is located in them.

About 820 A.D., at the time of the Tang Dynasty,
the well-known philosopher and poet, Li T'ai Po (^^icfj),
lived at this j)lace. lie kept a tame white deer which
followed him day and night. In commemoration thereof
a statue of the deer, roughly carved in stone, was placed
in the grotto beliind the ten:ple in the 14th century. As
early as 805 A.D. a school had been opened here, and it

Ixi

62 Historic Lushan.

was enlarged to a university by Im|)erial decree in 960
A.D. This university attained its greatest fame during
the Sung Dynasty, when in 1174 .V.l). Chil Ilsi {;|i ^),
generally known as Chii Fu Tzu (^ ^ ^), l*rot'cct of
Nanking, was nominated director of the colleges. Under
his able guidance, colleges and temple gained wide
reputation^ and the university was counted among the
four greatest of the realm.

Chii Fu Tzu (11:^0-1200 A.D.) when still an
official at Nanking, frequently visited Peh Lu Tung,
where he acquired a place for rest and retirement. Here
he discoursed to his disciples on the doctrines of Con-
fucius and Mencius, and wrote his commentaries on
their teachings. It was here also that the he edited the
Chinese Classics. Chii Fu Tze, or Chii Hsi (^ ^), as
he is sometimes named, is reckoned as the fifth Con-
fucianist of the Sung School.

The University gradually declined until, towards
the end of the Manchu dynasty, it was changed to a
school of forestation, which after various failures, was
eventually revived, and reshaped into the present modern
form.

The school forms an annex to the main buildings
of the temple. The latter contains a large statue of
Confucius with the characters i3^ ifi: piji ^ (Wan shih shili
piao, The Model of Teachers for all Time) inscribed above
it. The face of the statue is unfortunately disfigured by
a deep brown colour. The tablet at the foot of the
statue bears the inscription JL-TMS^&ili (Kung Tze chih
sheng hsien shih, The Most Holy Teacher Kung).

On either side of this statue there are images of
his foremost disciples : Yen Wei (0 m), his favourite
pupil ; Tze Szu (^Jg.), the grandson of Confucius ; Tseng
Tze {^ ^), his Preceptor ; and Meug Tze (^ ^) or
Mencius, the famous philosopher. Of the other twelve
sages, whose smaller statues decorate the side walls,
eleven are also direct disciples of Confucius. Only one
of them, Chii Fu Tzu, who plays such a prominent part
in the history of the White Deer Grotto, belongs to a
later period. Confucius lived 551-479 B.C.

All the statues have wooden staffs in their hands.
These staffs represent jade wands (Hu ^) which former-

■'-'1/

(Vf- ' ' • ^

»'

£W

KMAGE OF CONFUCIUS, WHiTE DEER OHOTTO. Plioto by Banzi & Co. K'.ilin,-

White Deer Grotto 63

ly cemstitiited part of the court etiquette. It was for-
bidden under heavy punishment to regard the Emperor,
the representative of the Deity, and the eyes had to be
kept fixed on these staffs.

The four corners of the main buildings are decor-
ated with four' small statues, an uncommon ornament
in temples. x\ mighty cypress stands in front of the
building ; its counterpart, a big tree of the pear species,
lies prostrate across the courtyard.

The room in front of the grotto contains a picture
of Chii Fu Tze, and a number of ancient tablets. One
of them, on the right side, is inscribed with Li Shu (^^)
characters that were in use in official documents before
and under the Sung Dynasty (960-1280 A.D.). The
greater number of the tablets date back to the time of
the Emperor Ch'ia Ch'ing {-^^ g), 1533-1567 A.D. The
"Hall of .Scholars," which is in a very neglected state,
has on its walls in gigantic characters the names of the
eight virtues taught by Confucius : Hsiao (^^ filial piety)
Ti (^ brotherly reverence), Chung (^ loyalty), Hsin (^
honesty), Li (^ politeness), I (^ righteousness), Lien (|g
integrity), and Ch'ih {j^i, chastity). A tablet at the back
entrance is inscribed with the rules of learning which
Chii Fu Tze imparted to his pupils.

A very picturesque view of an old triumphal arch
(Pai Lou ^j^) and the pine-tree-studded hill on the other
side of the brook, is obtained from a hall in which stands
a dust-covered etHgy of an old school god. It is worth
while to ascend this hill, from which there is a command-
ing view of the temple site. As the pavilion on the hill
is in bad repair^ visitors should be careful when ascend-
ing the steps to the upper story. Here is a tablet which
contains a long ode in praise of the beauty of the Lion's
Leap (VVu Lao Feng ^ ^ .^).

Pell Lu Tung is hardly a suitable place to spend
the night. Visitors who wish to devote time to the
Grotto and its surrondings, are recommended to arrange
for (piarters at Hai Hui. This fine monastery (chapter
20) can he reached in one and a half hours by following
the Peh Lu Tung brook across the wood in a northern
direction. Thence the road, while ascend in tr the foot-

64 Historic Lushan.

hills of the Lion's Leap, curves towards the northeast
and leads to the forest in which the monastery is situated.

Visitors, M'hen viewing the landscape below the
Lions Leap, will observe to the east of the White Deer
Grotto some white stretches of hilly country. These are
the pits where earth (kaolin ^ %j[) suitable for the
manufacture of porcelain, is found. It is transported
across the Poyang lake into the Yaochow district to
Kingtehchen, of world-wide porcelain fame. The place
where the pits are located is named Ta P'ai Ling (i^WM.)
and can be reached within three quarters of an hour's
walk from the White Deer Grotto. Starting from the
southern entrance to the temple, the road leads across a
wooden bridge and then turns to the right. After
passing a gateway it continues in a southeastern direction,
passes between the hills, and turns sharply to the left
direct to the pits.

The kaolin earth is decomposed feldspar, anr' is
obtained in a rough and simple method from pits sunk
into the hill sides. After undergoing a process of
cleansing, the kaolin is formed into brick-shaped cakes
and is transported in this form to its destination.

PAI LOU NEAR WHITE DEER GROTTO Photo by Banzi & Co. Kulinft.

THE MOUNTAIN STREAM Photo by Banzi & Co" Killing.

CHAPTER 20.

TO HAI HUI AND THE TIGER WALL

VIA THE LION'S LEAP.

This is a very strenuous trip and tliougli it has l)een
done in one day, it is advisable to make arrangements t4^
spend the night at Hai Hui [M '^) and return the
followino^ day. Ovvinsr to the verv steeD descent it is
not possible to take chairs, but it is wise to order them
to be at the Waterfalls for the return journey.

From Ruling take the trail to the Lion's Leap
(chapter 14), turn east along the ridge and continue in
this direction to a point behind the fifth Leap, the peak
immediately above the Waterfalls. This is about three
and a liaK hours' walk from Ruling. The point where
the path branches sharply towards the plains is the only
possible place of descent from here. Owing to the dense
undergrowth in summer, it is necessary to keep along
the top of the ridge to avoid losing the path.

The scenery of this seldom-visited region compares
favourably with the well-known western side of the Lion's
Leap. This southern descent, starting from a height of
about 3000 feet, is one of the finest and most charming-
trips that can be found. The descent takes about one
and a half hours, and is exceedingly tiring, as the path
follows the dry bed of a small brook strewn with rocks
and boulders. But the effort is richly rewarded by the
wild and beautiful scenery. On all sides rise perpendic-
ular cliffs, which here and there form charming grottoe^

and stalactite caves. An overpowering sense of loneliness
comes over the intruder when resounding echoes disturb
the birds of prey from their accustomed rest.

At a height of about a thousand feet the gorge
widens, affording a fine view of the Lion's Leap to the
right. From no other place can this magnificent view
be so well obtained. At a sharply projecting cliff, one
reaches the gorges of the Waterfalls. The stream, which

66 Historic Lushan.

has not yet been able to quiet down after its mighty fall,
is still turbulently rushing towards the plains. Passing
a few huts and a second smaller brook, the path runs in
a southeastern direction. The stream from the Water-
falls is .not crossed, and it always remains on the
travellers left.

Passing a few farms and temple grounds, about five
hundred feet above the level of the plain, the road turns
to the west and leads to the wooded country of Hai llui,
some thirty-five li from Kuling. Hai Hui can also be
reached from Kuling via the Nank'ang Pass. This is
the quicker and more comfortable route and reference
will be made to it later.

Hai Hui, translated literally, does not mean "Mari-
time Club," but is the well-known saying of Confucius,
"Fo Ch'uan Hui Hai" (H jlj ^ M All rivers meet in the
sea). This is supposed to have been adopted by the
Buddhists in the four characters Lien Ch'ih Hai Hui
i^W, ?@#). The monastery was given this name in the
time of the Emperor K'ang Hsi (M ^M), 1622-1722 A.D.,
its former name being Hua Yen 8su (a^ M ^ Monastery
of the Magnificent Solemnity). The present fine build-
ings were erected in 1003 by the famous abbot Tzu 8an
"(.#. #)• About twenty monks live in this beautiful place
which looks as though it was especially meant for these
secluded dwellers in the cloister. Pines and bamboo
groves surround it, and beautiful views of the Poyang
Lake and the sombre cliff's of the Lion's Leap in the
background add a delightful charm.

The well-arranged monastery, with various floors
rising in terraces, contains a large number of fairly-clean
guest-rooms with proper beds, a luxury found in none
of the neighbouring monasteries. A special curiosity
in this place is the eighty-one volumes of the Fu Ching
(f^ ^ Buddhist Classics) written with blood. It is said
that for fifteen years the predecessor of the present abbot,
whose name may be read in golden letters over the
portal of the door, daily opened a bloodvessel in order to
provide the necessary blood. It is claimed that he died
from loss of blood in the year 1914. Especially remark-
able are the pictures of the venerable Monarchs in the
chief temple.

To Hai Hui. 67

Hai Hui is entered through a gate shaded by Jaroe
trees. The gate bears the inscription iM^>M^ (Lien
pang hai yu, The Sea-gate of the Lotus country).
Behind the gate and immediately in front of tlie monas-
tery, there is a Lotus Pond Avith remarkable pictures
carved in relief on the old stone balustrade. In the
surrounding woods is a stone shrine containing the
picture 'of Buddha. Anyone staying here over night,
and thus having time to spare, should not fail to visit
the two smaller temples situated in bamboo groves above
the main temple. They are called Chin Chu An (# ^' ^
Golden. Bamboo ^lonastery) and Hua Yen 8su ("^ ^- 4f
Temple of the Beautiful Cliff ).

If the return is made via the Tiger Wall, turn east
below the woods of the monastery on to the plains, cross
the Waterfall stream on the stone bridge bearing the
inscription ^ ^^ (Arbutus Bridge), and proceed direct
to the foot of the Tiger Clifl', which resembles the Lion's
Leap. At the bottom of the ascent stands a small temple
called Chiu Lien Shih ( jL 31 ^ House of the Nine Lotus
Flowers). On the path nearby there is a tablet bearing
Tibetan characters. A further two and a half hours'
climb brings one to the rest house near the top of the
Waterfalls. From there, follow the route as described
in chapter 17. The total time needed for the return
journey is about six hours.

Approximately the same time is required to return
from Hai Hui via the Nank'ang Pass. The first two
hours on the plains are far more attractive than the trip
just described. Below the Hai Hui woods turn to the
right and follow a path leading in a southwestern
direction by the side of a small brook. The main
road between hills covered with pines, leads to the
White Deer Grotto and the Goddess of Mercy Bridge.
In order to take the direct road leading to the Nan-
k'ang Pass, one lias to turn west from the main road
to the temple of Tsi Hsien Ssu. Anyone having
sufficient time at his disposal sliould not fail to visit
the various temples and monasteries scattered in the
solitude of the lower parts of the Lion's Leap, and
return this way to the Nankang l*ass. I'rom Hai Hui
turn northeast to Peh Shih Ssu (^ ^ !f The White

68 Historic Lushan.

Stone Temple) which stands in a bamboo grove. In this
fairly large temple, which was restored in 1018, there is
an old bronze drum dating from the Ming Dynasty.
The drum is inscribed with the characters S^ i (VYu
Lao Feng), thus proving irrevocably that those are the
correct characters for the Lion's Leap.

Following the red clay road descending in*a south-
western direction, one reaches the two small monasteries
T'ai P'ins: Ssu (ic^ -^ The Temple of Great Peace) and
Tzu Yuin An {^ M ^ The Merciful Cloud Temple),
both of which are inhabited by Buddhist nuns.

Just above T'ai P'ing Ssu there is a small red temple
called Fah Tsung Ssu (^ ^ ^ The Buddhist Ancestral
Temple). After leaving Tzu Yuin x\n, walk in the direc-
tion of Nank'ang Pass and passing through the next
large village, turn sharply to the west and follow the
road through a pine wood to the last temple of this
group, the Lu Ju Ssu (|S j^ p Ancestral Temple of
Scholars of the Lushan). Innnediaitely behind this
temple and below the stone bridge at the foot of the
great ascent, is the Kuling-Nank'ang road. It requires
about four hours to walk from Hai Hui to this point.

On account of the confusion caused by the various
paths leading from one temple to another, and the
difticulty of hnding the proper ascent to Hai Hui and
the Tiger Wall, it is advisable to secure the services of
some local man to act as guide. The Kuling chair-coolies
are not to be relied on, as they know little of this part
of the range.

CHAPTER 21.

TAKUTANG VALLEY VIA THE POYANG RIDGE.

Follow the new road to Kiukiang until the first
cow-sheds are reached, then turn to the right and take
the road to the Lotus Valley. Do not, however, go to
the Lotus Valley, but keep on the main path which leads
direct to the plains. The road is rough and steep. A
wood-cutters' village lies along the route about eight li
from Ruling. Immediately beyond this is a brook com-
ing from the Lotus Valley, and about twenty minutes
walk further is a second and larger, which offers good
bathing facilities.

The road, which to this point is uninteresting and
tiresome, now becomes more attractive. For a long
time an almost level road, recently put in order by the
surrounding villagers, is followed. The brook follows the
deeper folds of the mountains to the left of the road.

The third part of the descent begins a short
distance beyond a small red house, and is again steep
and tiresome. A fine view of the Big Orphan and the
Poyang Lake can be obtained from the house. The road
up to this point, though little frequented by visitors,
may be recommended for an afternoon excursion, the
distance from Kuling being only about two hours' walk.

Immediately behind the red house, a path branches
off" to the left through the deep gorge towards the
picturesquely situated temple of Ta Chio Ssu (;}^ -^ ^
Great Buddha Temple), known locally as Wan Cliia P'o
(3E ^ iS The Hill of the Wang Family). The temple it-
self is not remarkable. The thing that allures the lover
of nature is the magnificent verdure. There is a path
that leads into the deep gorges of the Takutang stream,
and there are but few places in these mountains which
offer better opportunities to explore the mysteries of
these almost inaccessible places.

Ixix

70 Historic Lushan.

Ill order to reach AVang Cliia I'O, turn from tlie
Takntang road to the left where a patli runs oiji towards
a cone-shaped hill covered ^^ith bamboo.

Ten minutes' walk })rings one to the ruins of
Chuns^ An 8su (r\i ^ ^ The temple of the Heart of
Peace) on the upper edge of the alvyss. The steep path
descends, crosses the stream and leads up the other side
through magnificent vegetation towards the temple.
The distance is about two and a half hours' walk from
Ruling. Another beautiful road to this place, starting
from ^la Wei 8hui, is described in cha})ter '22.

Further down the main road to Takutang lies the
village of Lien Ping Shan, beautifully situated in the
midst of luxurious camphor trees and l)amboos. From
here a narrow path leads to Wang Chia P"o, follows a
brook, and passes a few incense mills. The (piarry north
of the village is called Mo Shih Shan (fv ^ jlj The Mill-
stone Mountain). Further down towards the plain the
road passes through fir woodlands, and the many gently
undulating hills which surround the village of Hu Chia
Tu offer charming views into the many side valleys.

Whoever likes a change and does not Avish to
return over the same road, may proceed to Kuliug via
the Poyang Ridge. The point aimed at on the return
journey suggested, is the pass at the head of the Water-
falls. Go by tlie rest house and take the small path,
branching off the main road to the east and leading down
to the plain over rubble and stone slabs.

At the end of one and a half hours' walk there is
at the foot of the mountain range the temple of Fu ling
Shan Lin {i^MW-W The Promise of Buddlia Temple).
Here are stored a number of pre-historic arms and bows.
Below this temple is a clump oi large trees, a sight
always worth noting in a district so devoid of good
timber.

Instead of ascending the Poyang Ridge, one may
more comfortably reach this spot by following the
Takutang main road to the fir-wood near the village of
Tien Tung Shan, and there take the path whicdi branches
.sharply south. This voad crosses the foot-hills, and

Takutang Valley.' 71

■passing through the hamlet of Hsiang Te Tq and across
the next valley, reaches the village of Fu Ying Tu.
Immediately behind this village is the aforementioned
temple, about one hour's walk from the village of T'ien
Tung Shan.

CHAPTER 22.

TAKUTANG AND THE BIG ORPHAN.

These two places are seldom visited by Ruling
summer residents, as the trip cannot be made in one day.
They are known to most people only by the views
obtained from the Lotus Valley and the Poyang Kidge.
A description however, may be included here, as the
rocky island called the Big Orphan is highly interesting
and well worth a visit.

The distance from Ruling to Takutang is a little
over forty li, and can be walked in about live hours.
Half the time is needed for the descent to Lien Peng
Shan (chapter 21) and the other half for the walk across
the plain. At Hu Chia Teng the road leaves the big
stream and passes through corn and rice fields to the
village of Han Lung Cheng and beyond.

Spurs of the Lushan lie to the left and to the north-
east, and include Tung Ling Shan, Wu Chan, and Ma
Tsu Shan. These mountains are supposed to have been
the scene of nunerous battles by means of which Hung
Wu, the founder of the Ming Dynasty, gained the throne.

One reaches the Poyang Lake shortly before
arriving at the town of Takutang (^j[}i^). The latter
is an interesting place, being a typically dirty Chinese
town where, curiously enough, the visitor is hardly aAvare
of the all-engrossing trade of the place, which is fish-
curing. The Chinese Maritime Customs have an impor-
tant statign here, Takutang being the place of call for all
steam and sail served traffic on the lake. The European
official lives in a yamen at the north of the city ; the only
other foreigners are a few English ladies belonging to the
China Inland Mission. Their houses are prettily situated
on a hill outside the town, and are visible from a great
distance. The view of the lake and its numerous islands
from the hill is especially charming.

Ixxii

Takutang. 73

In order to reach the island, Ta Ku Shan (:^ ^ lU
The Big Orphan), take a small boat at the northern end
of the town, where there is a Taoist temple with a
theatre in front. A large boat with accomodation for
about six passengers costs one dollar for the round trip ;
should there be a strong wind, fifty cents may be added.
The island is about eight li distant from the shore and,
with a favourable wind, can be reached in about half an
hour. Rowing to the island takes more than an hour.
Should the tourist desire to spend the night on the island
where there are exceptionally good quarters, it is advisable
to arrange with the boatmen to remain over-night for the
return journey next morning. Unless this is done, there
may be a difficulty in hiring a boat from the island.

Takushan, known locally as Hai Shan (^ \\\ Shoe
Hill), on account of the island's likeness to a shoe, is
better known among foreigners as the Big Orphan.
This is in contradistinction to the Little Orphan, the
small island-rock in the Yangtsze a few miles below
Kiukiang.

The character for "ku" (an orphan) is ^, whereas
the official writing of Takutang is ^ (girl). Nevertheless,
we may still translate the word * 'orphan" as in old his-
torical works as well as on an old tablet in the inner har-
bour of Takutang, the character JH is used. It is prob-
able, therefore, that the character has been changed
for some unknown reason in recent times.

The resemblance of the island to a shoe has given
rise to the legend that in ancient times the daughter of
a king lost her shoe while fleeing with her lover across
the lake, and that the present island rose on the spot
where the shoe sank. The Chinese classics state that
the Emperor Ta Yu of the Hsia Dynasty (g ^), ^SOS
B.C., retired to this island during the time of a great
Hood, Takushan being the only dry place in the country.
On the rocks to the left of the ascent are some very an-
cient and now unreadable inscriptions, which are sup-
posed to relate to the event.

The island consists of sandstone rocks with over-
hanging cliffs and is about one thousand feet high. A
small harbour, protected by heaps of stone, affords good

74 Historic Lushan.

shelter for the bo;its. Tlie iiarj-ow path leading to
the temple is hardly \ isil)le from below, and winds up
through stone gates und by small shrines to the temple
of Tien Hou Kung (^ ^ ^ Heavenly, Empress Temple).

This temple, a seven-storied pagoda and a feAV
pavilions are the only buildings on the island, and a
Taoist monk the solitary inhal)itant. That visitors nre
expeeted, however, is proven by the number of clean and
pleasant guest-rooms in the temple. The upper story
contains the theatre and various images which are well
worth inspecting.

In the middle of the island, overlooking the
surrounding country, stands the pagoda which bears the
name of Ling Yuin Pao T"a {'^ 'M %M Glistening Cloud
Pagoda). From an inscription on it we learn that it was
built in the year 1681 A. I), during the reign of the Emper-
or K ang Hsi, and it is supposed to be the guardian of
the "Feng Shui" of the wliole neighbourhood. Close
by the pagoda is a signal mast from which a red lantern
is suspended during stormy weather.

T'ien Hou, the patron goddess of the island, is
worshipped by the sailors and fisherfolk. She has the
reputation of guiding ships in peril into the harbour at
night by means of the red lamp displayed. Women
regard her as the last resort when praying for sons.

There are no good walks on the island, and in or-
der to get a good view, it is necessary to climb to the high-
est point at the southern end. The prospect from the
top is beautiful in the extreme. The temples with their
surrounding trees seem to rise from out of the bosom
of the glittering lake; while in the dim distance, just
below the horizon, the waters of the lake unite
with those of the Vangtsze as the latter rolls on-
wards to the sea. This scene is enlivened by long rows
of fishing boats which pass close to the island in pursuit
of their calling. As busy as the fishermen, are the in-
numerable hawks and falcons which, shrieking furiously,
encircle the intruder in their flight. There are also
cormorants nesting on the steep slopes of the island and
harmless centipedes with yellow and black stripes are
everywhere.

Takutang. 75

From the south of the island there is a very clear
'echo towards the pagoda; and from the terrace of the
temple the towering heights of the Ruling mountains
are seen, the Lion's Leap being clearly distinguished.
In spite of all this, the visitor will not easily rid himself
of a feeling of oppression, due no doubt, to the smallness
of the island. Once back on the mainland one feels
pleased to have escaped from the small world just left.

In order to prevent crossing Takutang for a
second time, tell the boatmen to go into the harbour of
the junks to the north of the town, from which landing-
place the road for the return journey leads immediately
into open country.

CHAPTER 23.

MA WEI SHUI.

Follow the road as described in the Lotus Valley
trip (chapter 15), and at the place where it crosses the
Takutang Road, climb to the left by the stony path that
leads to the summit of the range. On the top is a lonely
farm, from which place the path descends towards the
northeast. An hour's walk brings one to the Driver's
Seat, a very remarkable group of rocks lying on the brink
of a steep precipice some sixty feet above the farm. A
lower path leading from the same starting point is
presently crossed, but it is to be avoided on account of
its many Avindings in and out among the hills, thus
considerably increasing the distance. A little behind
this point, near a farm where the two roads meet, a small
path leading to Wan Chai P'o branches off to the right
(chapter 21). The road may be recognised by the
temple ruins which are scattered along the way. The
lower part of the descent, much overgrown in summer,
is along the banks of a small brook which flows into
the Poyang Lake near Takutang. Wang Chia P'o may
be reached by this route in a little over two hours' walk
from Kuling.

The path leading to Ma Wei Shui branches off
just above the ruins mentioned above, and from here the
road becomes more interesting. The path, blasted
through the rocks, is so narrow that it is quite impossible
to take chairs the whole way. The vegetation of the
lowlands is very luxurious, and the lower one descends,
the more varied is the view obtained. Small waterfalls
cross the path, and at numerous places superb vistas of
the Poyang Lake with towering cliffs, on either side
open up.

After three hours' walk, care must be taken to
turn sharply to the right, as the upper path loses itself
among the rocks. This yellow, stony path leads down

Ma Wei Shui. 77

to the hamlet of Tu Chiao where it crosses a small brook,
and then leads over a low elevation into a second valley,
Niii Koii Ohing, formed by a waterfall. In the bottom
of this valley are the ruins of a small temple. After a
distance of about ten minutes' walk the road branches,
and the one leading straight on is to be avoided. By
keeping to the left, one will arrive in about fifteen minutes
at the saddle of the Ssu Tzu Yen (fli ^ ;§• Lion's
Precipice) overlooking Ma Wei Shui gorge.

As if by magic, the whole scene changes. In this
valley, protected on all sides, the vegetation has developed
a splendour which resembles tropical zones. As far as the
eye can see, the most superb bamboo groves, juniper trees,
rhododendrons, camellias, wistarias, and innumerable
other shrubs form the undei'growth. In the spring when
the young bamboo is sprouting the place is devastated
by wild boar. Through the green foliage of the trees the
outlines of the buildings of Ma Wei Shui appear, and the
temple of the Nine Mountain Peaks can be seen.

Quite close to this place is a dilapidated bungalow
built before Kuling was in existence. A few feet below
the temple the road crosses the main brook on an old stone
bridge, the style of which reminds one of the Goddess
of Mercy Bridge. On the western side of the bridge
can be seen the waterfall which gives the name to the
place, Ma Wei Shui (j^ J^ ;;Jc Horse Tail Fall). To
the right of the waterfall the characters JHI ^ y}^
(Ma Wei Shui), dating from the ninth year of the
Emperor Chien Lung, 1744 A.D., are carved on the rock.
In order to reach Lien Hwa Tung by way of the plain,
ff)now the path leading (.lownwards. Twice the path and
stream turn at right angles, so that ultimately the view
opens on to the Kiukiang plains. This part of the road
is somewhat similar to that l)etween the Emerald Pool
and the Incense Mills.

At the upper part of this descent, just below Ma
W^ei Shui, a small path branches to the left and leads to
tl'.e Ta Shan Pei (:Ac Uj ^ The Back of the (Iroat Moun-
tain). .V cement swimming pool and a large bungalow
built in 1891 by the Kiukiang Customs, are immediately
below a small temple, Er Sheng Kung (— ^: ^ Palace of
the two Sages). Both places are most easily visited

78 Historic Lushan.

from Ma Wei Slmi by following the path which leads
steeply over the hills to the north.

The road descending to the plains from Ma Wei
Shui, passes the branch road to Ssu Tzii An (|]iij ;p ;^
The Lion's Temple). Here the oldest European iiouses
in the Lushan are to be found. Beyond the village of
Chang Shu Tang, with its huge camphor tree, and the
pleasant little hamlet of Wu Tsai, lie the Kiukiang
Plains, It is a further two hours' walk through innumer-
able rice fields to Lien Hwa Tung.

The whole of the above trip can be made in one
day if the stay at Ma Wei Shui is not unnecessarily long.
It is, however, preferable to stay over-night at ]\la Wei
Shui in order to avoid undue fatigue, but the quarters
offered at the temple are not very comfortable.

For people unaccustomed to walking, the trip
may be made via Lien Hwa Tung across the plains to
Ma Wei Shui; and although it is a little longer, tourists
are strongly advised to take this route on returning,
rather than follow the Takutang Valley. This latter
road is extraordinarily tiring, and experience has shown
that the luggage coolies are very loath to attempt the
return by this route.

CHAPTER 24.

THE MANDARIN TOMB AT LIEN CH'I MU.

Everyone who has a sympathetic attitude towards
old Chinese culture and learning ought by all means to
visit this easily accessible place of interest. The inscrip-
tion on the burial ground has been translated in "Sacred
Places of China," and contains, among other information,
the statement that the moralist and exponent of Con-
fucianism, Chii Fu Tzu (^ ^ -^), who lived in the Sung
Dynasty is buried here by the side of his mother.
During his lifetime, he was called Lien Ch'i Hsien Sheng
(ii il ^ ^ The scholar from Lien Ch'i).

Chii Fu Tzu, or Chii Yuen Kung (^ jt ^), which
is his name of honour, is regarded as the founder of the
Sung School of Confucian philosophy. He had many
pupils to whom he expounded the text of Confucianism
and explained the mysteries of the T'ai Chi T'u (:fci^gl),
to which reference will be made later.

The easiest vray to reach the burial-ground from
Kuling is to proceed from Lien Hwa Tung towards Ma
Wei Shui. Beyond the village of Ho Chia Chuan keep to
the northeast, and cross the stone bridge. Passing the
temple of Ch'ing Chi Ssu (^ ^ ^ The Temple of Pure
Happiness), the road again crosses the stream, and pro-
ceeding in a northeastern direction, leads direct into the
hills and to the destination. The distance from Ma Wei
Shui to Lien Ch'i Mu is about sixteen li and takes about
two hours.

The burial ground is only five li distant from Shih
li Pu, the ten li station on the main road from Kinkiaiig
to Lien Hwa Tung, and can easily be reached in al)out
forty minutes. The path branches off at the southern
end of the village near the police station, but it is advis-
able to take a guide, since it is comparatively easy to
lose the way in the maze of paths which wind around the
rice fields. Crossing the stream from Ma Wei Shui. the

Ixxix

80 Historic Lushan.

road leads over the lootliills straight to the valley con-
taining the sanctuary,

At the foot of the Li 8hii Linu (51 W ^ Chestnut
Tree) wliere the grave is situated, stands the great Pai
Lou, much weather-beaten. The inscription, identical on
both sides, simply states that this is the grave of the
Venerable Sage from Lien Ch'i. There is an open space
surrounded by camphor trees which extends to the stone
gate with three entrances. The gate will Vje opened on
request by a watchman. The interior is most interesting
A broad stone staircease leads up to the grave at the
top of the hill, where the inscription mentioned above
will be found. Five tablets stand in a row in front of
the grave, and three more in a semicircle ])ehind. A
number of enormous camphor trees, silent Avitnesses to
the events which took place here hundreds of years ago,
give shade to the grave.

The tablets are highly interesting, the middle of
the five being dedicated to the mother of Chii Fu Tzu.
The inscription on the tablet to the right states that at
this place the sage himself has been buried. The third
to the right bears the portrait of the sage, but does not
state the name of the artist. The tablet on the left is dedi-
cated to the two wives of Chii. On the one to the ex-
treme left is a picture of a boy and a girl standing on a
bridge which spans a brook. These figures are known in
Chinese mythology as the guardian spirits (^ m ^ic)
whose duty it is to guide the souls of the departed into
the next world. The tablet in the centre of the back-
ground gives a recital of the life of the sage, and was
erected by Admiral Pen Wu Lin in 1856. The following
extract will suffice: "After the death of Confucius, a new
moralist has appeared, Mencius, who is going to lead the
people out of the swamp of materialism into the paths of
rectitude."

The tablet on the right brietiy states that this is
the grave of the Nank'ang Prefect Lieu Ch'i Hsien Ching,
and that it was erected in the first vear of Ch'ia Ching.
1522 A.D., by Ts'a Yao Ch'ing (ff ^ ^) ]*refect of
Kankangfu. »Sp9cial attention is called to the tablet on
the left, which alone is wortii a visit to the grave. The
inscription, covered with mystical symbols, is the Tai

The Mandarin Tomb. 81

Chi T'u (^ ^ p) of the Pa Kwa (A ^F) '^s it stood in
relatioD to the life of the Sage.

The T'ai Chi Tii (±mm) i« very difficult to
fathom, -xs also are the descriptions of the elements.
They are the foundations of the metaphysical and
geomantical systems of Chinese philosophy, and foreign
sinologues have spent much time trying to elucidate them.

At the foot of the hill, on both sides of the road,
there are a few tablets. The partly obliterated inscription
to the left belongs to the year 157:) A.D., and was erected
by the Prefect of Kiukiang; and the one to the right, in
1885 A.D. by Admiral Pen Wu Ling, who appears to
have taken much interest in the place and renovated it.

Within the garden, and in front of the stone
staircase, a picturesque bridge spans an old dry pond.
The heads of the stone lailings are carved in the shape
of small elephants, and the panels are covered with
well-preserved pictures from Chinese legends. Monkeys,
deer, bats, tortoises and other representations of animal
life are part of the scheme of decoration. From this
l)ridge the most beautiful view is obtained of the whole
surroundings, and an inevitable spirit of reverence is
instilled in the observer.

The few rooms on either side of the entrance gate
are now used as a school, and those who do not wish to
proceed to Lien Hwa Tung rest house, which is eighteen
li away, may spend the night eitlier here, or at the temple
of T'ien Hwa Kung. (Chapter 6)

CHAPTER 25.

VALLEY OF THE CATHOLIC MISSION

In a beautiful ravine at the foot of the hills
near Lien Hvva Tung the Catholic Mission (T'ien Chu
T'ang ^ ^ '^), have settled during the last few years.
A visit to this strange and almost entirely unknown
place, can be made while descending the mountain to the
plains. A more pleasant conclusion to a sojourn at
Ruling can scarcely be desired.

In this case, leave Kuling one or two hours earlier
than if proceeding direct to Lien Hwa Tung. Leave the
chairs just below Upper Lien Hwa Tung and take the
path to the east through a magificent wood. The
entrance to the T'ien Chu T'ang Valley is about fifteen
minutes' walk. A road constructed by the mission
connects with the small incline in front of the property
of the Catholic Fathers. The narrow valley is hemmed
in with bamboo studded cliffs, and is very beautiful,
bringing to mind the neighbourhood of the Incense
Mills. Twenty minutes after entering the valley one
comes to the Dragon Pool Stream, Lung T'an Ho (fH W-
YPj), which affords excellent bathing. Near here, on the
road, is a sacrificial altar dedicated to the dragon which
is believed to inhabit the pool. Somewhere in this
vicinity, in the early seventies, the first summer bungalow
wa^ erected by foreigners from Kiukiang. A short
distance higher, the narrow valley divides into five arms,
and to the right are the buildings of the Mission. These
are built over a ravine, the stream being conducted
through a small conduit. The valley is closed in by the
houses and there is no alternative but to proceed through
one of them. The priests, who are mostly French, are
very courteous, and visitors ai'e hospitably received.

The valley can be reached direct from Kuling in
about three hours by following the Lindsay trail, which
leads to the valley just to the south of the Mission

Ixxxii

Vailcy. 83

bungalows. On this route there is a seldom-used path
leading to the ridge where the valley of the mission
branches from the Ruling Mountain lioad Eavine.

A third route which may be taken is as follows:
From the Ma Wei Shui road, at a distance of about an
hour and a half's walk from the Gap, a road branches to
the left and leads direct to the Mission Valley via Luuij:
T'an Ho. This is a ditllcult*path, and is not recom-
mended to the ordinary toveller.

CHAPSER 26.

TUNG LIN, SHI LIN, AND THE RUINS OF T'AI
P'ING KUNG

By way of the Gap, pass the Cliiuese Cemetery
and proceed to the patli leadiiio- out of the Fairy Gleiu
Tliis is considered the ])eginning- of the descent to Tung
Liu (chapter 10). From this point, follow the road for
about three quarters of an hour through a picturesque,
uncultivated glen which stretches towards the north and
affords a beautiful view of the Kiukiang plains. This
part of the road has the characteristic name of Shih Pa
\\ixn (-J- /\ p Eighteen Turns). From this steep descent
the slope of the Nu Jen T'ou (^ x M Woman's Head)
can be seen ; and a few temple ruins lie near the stream
which should be followed down to the valley. Immedi-
ately l^eyond a plateau of yellow earth, the path branches
tothe right. On this elevation the grounds of a tree nursery
begin, and these extend to Tung Lin. Wood-oil, firs,
pines and yew trees are found in abundance. The path
turns to the southwest and leads through the white
yamen-like building of the nursery, some two hours'
walk from Kuling. A broad well-kept road extends to
the village of Tung Lin, near which the stream is forded.

Beyond the village, Avhich is passsed on the right,
stand some immense camphor trees and near them is the
temple of Tung Lin. After crossing the stream, it is
advisable for one to keep to the right bank in the
direction of the Hsi Lin pagoda, where there is a small
temple dedicated to the God of War (^ -j^- Kwan Ti),
formerly called Kwan Yu {^] ^), who lived at the end of
the Han Dynasty and died in the year 219 A.D. On
account of his faithfulness, austere morality, and military
ability, the Ming Emperor Wan Ki (^ ^) deified him at
the end of the sixteenth century, since which time Kwan
Ti has been honoured as the God of War. He was the
jiatron god of the Manchu Dynasty, and is said to have
led the Imperial troops against the T'ai P'ings in 1855 A.D.

Ixxxiv

THK SHILIN PACiODA

Photo by B:.uizi & Co. Killing.

Tung Lin, Shi Lin. 85

In the midst uf the small wood lies the pretty
village of Hsi Lin (H i^ Western Forest), and shortly
beyond, across rice and vegetable fields, are the temple
and pagoda. The temple is not of great importance, but
a visit to the pagoda is worth while. It has seven stories,
is octagonal, and covered with bushes and grass from top
to bottom. The artistic structure is not apparent except
from the interior. Parts of the w^ooden spiral staircase
•still remain. The pagoda is called Huei Yung T'a (^ ^
j^) after a monk of that name. It is said to have been
built in the year 1702 A.D. Another name, common
amongst the inhabitants of the district, is Ch'ien Fu T'a
if f$ :^ The Pagoda of a Thousand Buddhas). These
names are inscribed on the northern side of the pagoda.

To the east is a hill on which stands an extraordin-
arily large camphor tree and a tomb of special interest to
the connoisseur of ''Things Chinese." Behind a memo-
rial stone, which was erected in the Ching Dynasty, 1817
A.D., is the wailed grave of the founder of Tung Lin, the
monk Huei Yuen (^; 3^), who lived in the time of the
East Tsin Dynasty, ':5*i7-420 A.D. The tomb to the left,
which is in the form of a catacomb, may be entered
with little difficulty through a small opening. The tomb
is octagonal with stone-lined walls, and the ceiling is
supported by pillars. There is a remarkable coolness in
this strange cavern, and snakes are numerous. On dark
slate tablets imbedded in the w^alls are two well-preserved
inscriptions of the fourth year of Shun Yu(-@ gj), 124:4
A.D. The waiting states that in this cave the valuables
and classical writings of Huei Yuen were walled in, and
that the grounds temple and the pagoda were mentioned
in the time of the Emperor Yuan Feng (7c ^)» 1084 A.D.
The burial place is known by the name of Yuan Kung
Mw (i^ ^ ^). Scarcely five minutes' walk from the
northern side of the pagoda are the grounds of the
temple Tung Lin Ssu (^ ;^ # The East Forest Temple).

The great object of interest here is the Bronze
I'agoda, about ten feet high, which is carefully guarded
as "a sacred thing in the temple. This pagoda, built at
the beginning of the Ming Dynasty (5th century) is
covered with Sanscrit inscriptions from the Diamond
Sutra, called in diinose, Chin Kang Ching (^ RiJ ^).

86 Historic Lushan.

These siitras are the source of Brahminical teacliing and
doctrinal ol)servance. It is also engraved with many
iigui'es. The pagoda stood on an isolated hill nearby
until 1911, when the Japanese made an attempt during
the revolution to remove it as a souvenir. Parts of it
were alread}' packed in boxes when the Chinese Govern-
ment protested, and after some delay it was returned.
Even when two thousand taels were offered for it, tlie
sale was refused by the Government.

The foundations of the first monastery were laid as
far back as 384 A.D., thus pointing to the presence in
very early times of a village in this vicinity. The gilt
effigy near the pagoda is said to resemble Yuen Kung,
mentioned so frequently; while the tablet within the
cavity states that Tung Lin was restored in the nineteenth
year of K'ai Yuen(f|^ %), and the pagoda built. The text,
<a song of praise to this neighbourhood, was written by
Li T'ai Po (699 A.D.). The remains of the old wall
northeast of the present buildings indicate the former
extent of the grounds. Here an old stone slab marks a
spring called Ku Lung Ch'ien ( -j^ || ^ Old Dragon Spring),
and the small pond close at hand is called Ch'u JNIo Oh'i
(tU M fill)- '^'^^® legend is that the v/ood used for building
the old monastery came from Nanking through a subter-
ranean passage leading into this pond. Tung Lin Ti w\as
demolished during the time of the T'ai Ping rebellion
(lSi")l-]SG4 A.D.).

T'ai P'ing Kung is situated about five li north of
Tung Lin. From the latter place one should follow the
road along the bank of the small stream. After passing
the ridge of a low hill, one readies the ruins of T'ai P'ing
Kung in less than an hour. At the foot of the range a
little to the right, a remarkable sight meets the eye. Sur-
rounded by tall camphor trees, the ruins of two square
towers rise up from the plain. Each is about forty feet
high, and the one lying to the north is somewhat more
ruined than the other. The loopholes and the general
type of building remind one of Moorish architecture, and
they are probably unique in China. On the outside of
each tower, is a staircase and the larger, having thirty-two
steps, is well preserved. Between the towers, the remains
of a brids^e can be seen, and in the background is the

- f^f

DRUM TOWER, t'aI p'lNG KL'NG Photo by Banzi & Co. Kuling.

Tung Lin, Shi Lin. 87

insignificant temple of T'ai P'ing Kung (:i: ^ ^ The
Palace of Supreme Peace). In the courtyard is an old
bell-shaped stone said to have been used in former days to
test the strength of the monks. The old Chinese chronicle
states that "Emperor K'ai Yuen of the Tang Dynasty in
the year 732 A.D. had a dream in which he saw himself
descending from heaven in a carriage. He was dressed
in a red cloak and wore a crown upon his head. He
landed in the Lushan Valley, and so built a great palace
on this spot."

It is reported that in early times there were about
loOO monks living here, mostly taoists. After 970 A.D.
the glory of the T'ai P'ing Kung declined, and the name
"Kung" was changed to "miao;" but even at that date
about a thousand monks were maintained by the Em-
perors. At the time of the Mongolian Dynasty (c. 1350
A.D.) T'ai P'ing Kung was destroyed by soldiers, but later
it again became important, and at the time of the J\Iing
Emperor Chia Ching (^ ^) 1522-1566, matters of dispute
between the neighbouring provinces were settled here by
law. Perhaps this accounts for the name of the place,
Great Peace.

The only parts of this palace now standing are
the two towers commonly called P'o Hsi T'a (^i|t|: The
mother-in-law and the daughter-in-law), which originally
were belfry and drum towers of the old building. They
must, therefore, be over a thousand years old. Unfor-
tunately, no ancient characters are to be found except a
lew on an old stone behind the present temple. These
date from the year of Chia Ching (^ $f ). In this temple
only one monk now remains. "Sic transit gloria mundi."

From T'ai P'ing Kung take the road which turns
sharply to the east in the direction of the Kuling lulls.
This leads along the south wall of the temple and passes
through the district just above Tai P'ing Kung. After
an easy climb through very pretty scenery of bamboo and
camphor trees, the road leads across a brook to the foot
of the steps on the main road to Kuling. The whole
excursion takes six or seven hours, stops not included.
This is one of the most beautiful one-day trips, and is
expecially worth while as there is such a variety of things
to be seen.

88 Historic Lushan.

The return can also be made by the Shaho steps
(chapter 27), and althogh it is slightly further, the road
is easier than the one by the cemetery. In this case,
pass the tlrst village in the valley and continue down to
the stone bridge, Tan Yin Ch'iao, where the road turns
to the right in the direction of the Shi Lin Pagoda. The
zig-zag path across the hill can be avoided, From Ruling
to Tung Lin is about 24 li;and the return by T'ai P'ing
Kung about. 25 li.

wolf's ravine falls Photo by Banzi & Co. Kuling.

CHAPTER 27.

TO THE DEVIL'S WALL AND THE WOLF'S
RAVINE VIA INCENSE MILLS.

One of the places seldom visited and little known
is the lower course of the Killing streann, and it is to be
regretted that this part of the Lushan is so neglected.
The descent described here is exceedingly difficult, and
should be taken only by experienced climbers in the
spring and autumn when the undergrowth is thinner than
during the summer. Only a few realise that it is possible
to make a descent much lower than the Incense Mills.

After crossing the stream below the lowest bathing
pool of the Incense Mills (chapter 9), a small path on the
left bank leads into the thicket and over the last stretch-
es of the w^estern heights. The path goes down into a
steep, narrow glen which looks like the dry bed of a stream.
While one is descending the Wolf's Ravine, the noise of
rushing water can be heard. The falls, however, cannot
be seen until nearly an hour after one leaves the In-
cense Mills. .V three-quarters of an hour's climb at
the foot of the valley, which is full of huge masses of
rock, must be made in order to see the falls in all their
grandeur at the point where the Kuling stream rushes
into the gorge opposite the Devil's Eock. This fall
begins in a series of rapids which extend from the
lower pool of the Incense Mills. The high, rugged cliffs
form a funnel-shaped valley through which the stream
plunges in two mighty leaps. These are grander than all
the well-known falls in the mountain range, not excepting
the Three Waterfalls and the Hsiu Feng Waterfall. One
is able to stand directly at the foot of the rushing torrent
and obtain a complete view of the whole falls. The falls
of the Wolf's Eavine are not as high as those just men-
tioned— their height is estimated at about 600 feet — but
the torrents of water are greater.

Ixxxix

90 Historic Lushan.

It takes nearly three-quarters of an hour to climb
out of this ravine. A small path leads to the Incense
Mills and the rushing stream is forded for the last time
near a small farm. Passing the village temple Wen Shu
Ssu (^ y^ ^f) as described in Chapter 11, the path winds
in and out through the Mill Valley. Here the stream
flows round a cone-shaped hill, beyond which are the
towering heights of the Ma Erh Shan (,f*^:^ilj Horse-ear
Hill). The hills opposite, with the pagoda ruins over the
gorge near the Hermit's Cave, are a familiar sight. The
place where the stream and path leave the Mill Valley is
called Shih Men Kan (:;g pg f^ Rock Gate Torrent). This
is half an hoar's walk from the Wolf's Eavine. The
steps leading up into the West Valley are reached after
another fifteen minutes' walk from this point. The whole
journey may be made in six or seven hours. It is
advisable not to do this dangerous trip alone, as in some
places mutual help is necessary.

An inspection of the Incense Mills near Shih Men
Kan will prove most interesting. In the place itself,
and higher up in the Mill Valley, there are more than
one hundred primitive water-mills in continual activity,
and the constant beat of the heavy stone hammers
resounds through the valley. In some of the sandstone
mortars the branches and leaves of the wild chestnut
bushes are pounded into powder; in others, various sweet-
scented woods, such as cedar and cypress. The leaves
and blossoms of the saxifrage shrub are also used in the
making of incense.

Just above Shih Men Kan is a large building
where these several ingredients are kneeded into a dough-
like cake, which is afterwards made into sticky balls.
Sticks are smeared with this substance, hung out to dry,
and the incense is ready for use. They are made in various
lengths up to three feet, and it is evident that a large
business is done. As is well known, these incense sticks
are burnt in all temples in honour of the deities. The
burners, before M'hich vows are registered, contain the
ashes of many thousands of sticks burnt there through
the years past.

CHAPTER 28.

THE TEMPLE VALLEY AND LIEN HWA AN.

The contour road through the Temple is little
known, but it forms part of one of the most pleasant one-
day trips. It is dithcult to make the trip in cliairs, as
the greater part of the way is overgrown in the summer.
It is best to go by w^ay of the Temple in the Clouds
(chapter 16) in the following manner. Leave the Temple
in the Clouds, traverse the higher valley in a southwest
direction to the foot of the Yuen T'ien P'ing (^ ^ if )
and pass the turn to the Honey Valley on the left.
Twenty minutes further, the road leads into a recess
surrounded by hills. On the right may be observed the
last spurs of the Yuan T'ien P'ing known as the Hsiao
Hswang Chien Feng (/]> ^ ^\] ^ The Two little Dagger
Points). A stream is crossed during the descent, and
further on one passes a good sized farm. The row of
charcoal kilns, which soon become visible on the other
side of the hill, leads to a path which is about one and a
half hours' walk from the Temple in the Clouds. Here the
gorge narrows considerably.

The next part of the journey is somewhat difficult.
The path is much overgrown and follows the stream
which comes rushing down the narrow gorge. This
stream must be crossed several times before one reaches
a level path skirting the slope. This is called the contour
road and it leads through the Temple Valley. The
valley, seen from here, widens into a deep hollow. In
order to visit Pi Yuin An (^ fc Vie Temple of the Green
Jade) situated at the end of the valley in a lonely,
uncultivated spot, follow the contour path further to the
southwest. It time does not permit, it is best to return
to Kuling along the contour path in the other direction.
At the bottom of the descent described above, the stream
runs parallel to the road, and a few minutes later the path
crosses a second stream which comes down in roaring

xci

92 Historic Lushan.

torrents. The next bit of the path leads upward and north-
ward to the last part of the Temple Valley. Looking back
from tills path in a northwestern direction, one can obtain
a maunifieent view of the wooded heights which stretch
across to the l.iishan Valley. A small path branches off
to the northeast, and leading up steeply to a charcoal
kiln, runs in a northwestern direction past a group of
tempie ruins to the side valley. This path takes another
turn higher up, leads through a neighbourhood char-
acterised by its red soil and into another valley which
runs parallel to the one just left. Here again the road
winds steadily up in the direction of Lien Hwa An (jH
;fg %), a new temple with a thatched roof. This is the
furthest point from Kuling which can be seen from the
temple near the Three Trees. The distance to the
Temple Valley can be covered in about two and a half
hours.

The return journey can be be made in two ways.
The shorter one is by the winding road below the
Dolomites at Yu Chu Ping, and from there as described
in Chapter 16. The other way, offering greater variety
of scenery, leads north in the direction of the Three
Trees, and after about ten minutes' walk, one passes the
remains of the temple grounds and the ruins of some
former stables. General Li Lie Chun (^ ^| ^), well-
known in the revolution against Yuan Shih Kai in 11)13,
while Governor of this province, attempted to lay out a
stud for ponies in these old temple grounds. The ponies
were intended for use in the army.

The Chinese call the place Mu Ma Ch'ang (^^A^j^)-
An inspector of the Afforestation Department, which is
near the Three Trees, lives in the small bungalow close
at hand. From here cross the barren hills in a northern
direction, enter tlie ^^alley of the Yellow Dragon Temple,
aiul ford the well-known stream near the Emerald Grotto.
From this point to Kuling is about half an hours' walk.
And the round trip may be done in about seven hours.

CHAPTER 29.

TO THE PLAINS VIA PI YUIN AN AND RETURN
BY THE SHAHO STEPS.

When taking this one-day trip, it is better to
avoid the route via the Temple in the Clouds to the
Temple Valley. The road to Pi Yuin An (^ @ ^) via
Chit Shii Ping {^ ^ ^) and Lien Hwa An (jg :fg :4) is
much easier, and the temple at Puin An can be reached
in about two hours.

The descent to the southwest plains is an easy one.
Take the path to the south of the Temple, and where it
divides choose the lower of the two. After a three hours'
walk from Kuling one arrives at the first village, T'ien
Chuang Lun (^ ^ ^). The scenery here at the shelter-
ed foot of the Lushan is very pretty, and offers much
variety. It is worth while to take a ramble further down
over the hills lying in front of the second village of the
above name.

The small houses nestling in the shade of large
maple and camphor trees, are flanked on the west by
bamboo groves. Tallow trees (tIc ^ 1(^) are to be seen in
every direction. Such picturesque environs are seldom
met with in China.

From here, take the path to the north along the
foot of the hill. Four hours' walking, with a climb over
the foremost hills, and through the village of Kung
Chin Lung, brings one to the temple of Lung Chi jMiao
where the stream is forded. The stream Hows in the
direction of Pi Yuin An, and the Broken Pagoda serves
for a considerable time as an excellent landmark. The
Shaho Steps begin almost immediately below this land-
mark. By keeping close to the edge of the hill, one
reaches the Western Heights by way of the villages of
Hsia T'ing P'o {y ^ i^^), Wan Kan Shan (jig J^ Qj), and
Shi Men Kan {^ f^ p). The latter is a pretty place

94 Historic Lushan.

situated at the foot of the Lushan on the bank of tlie
Ruling stream which, owing to its augmented size, can
liardly be recognised. Numerous incense mills give
occupation to the inhabitants of this place. Here tiie
stream is forded, and the ascent is conmienced at the
bottom of the Shaho steps. From this place it is possible
to reach Kuling in about two and a half hours. A patli
near the ford branches to the right, leading to JNiill
Valley and the Devil's Cliff. (Chapter 27).

The Shaho Steps, formerly the horror of all
pedestrians, were so well repaired in 1917 aud 1918 that
it is possible to climb to the top of the pass near the
Broken Pagoda in one and a half hours. At the lower
end of the steps is a new bridge spanning the stream
which flows out of the Fairy Glen. From various points
splendid views across the plains to the west can be
obtained. A great surprise is in store for one shortly
before one reaches the summit. Across the steps stands
an exceedingly picturesque and weather-beaten arch {Pai
Lou), a monument to ancient culture.

This memorial of bygone days dates from the time
of Chia Hsing (^$$), the arch having being erected in
155L The meaning of the three hardly-discernible
characters on the middle tablet is "Height of the Lushan,"
(M lli i^ Lushan Kao). This Pai Lou (^ i^) shows that
in olden times this ascent of the Luslian was used by
priests and laymen who desired to visit the monasteries
situated on the top. Near the archway is a cave much
used by carriers as a resting place. A little higher on
the right hand side is a fine inscription dating from the
first year of the Emperor Chia Hsing (^' $5^) 1522 A.D.

The distance from the head of the pass to Kuling
is about three quarters of an hour's walk. (Chapter 11).
The whole of this highly interesting trip takes nine or
ten hours.

THE HANYANG PEAKS Photo by Banzi cS Co. Killing.

CHAPTER 30.
THE HANYANG PEAKS.

This is the longest one-day trip which can be taken
•on the mountain top and, as no descent to the valley
is necessary, it can be taken with comparative comfort in
the hot season. Those who wish to take chairs are
advised to leave them at the Temple in the Clouds and
join them tliere on the return journey. The distance
from Kuiing to the Hanj'ang Peaks is about thirty li,
and can be covered in four hours. The return journey
will take only about three and a half hours.

From the Temple in the Clouds (chapter 16), tlie
road leads through the Honey Valley and at a distance
of about twenty minutes' walk, a path branches to the
Hanyang Peaks. The road skirts some temple walls,
about three hours from Kuiing, and here in lonely
seclusion is the small temple of Ku'ang Ting Ssu (|3iJ5^
The Temple of the Lushan Peak), built entirely of slate
found in the mountains. From the temple, an excellent
view of the Lushan can be obtained. At a point ten
minutes' walk beyond the temple, the view widens con-
siderably and the Nank'ang Pass steps, the King's Chair,
and the Lion's Leap l)ecome visible. From a point a
short distance further, the Lion's Mountain (fip^^) can
be clearly seen.

The path now turns in a southeastern direction
towards the Hanyang Peaks. At a point a little over two
hours' walk from Kuiing, there is a small path to the left
which leads across the outside slope of the mountain back
to the Temple in the Clouds. A quarter of a mile further
the path divides. Take the one descending sharj)ly to
the left. This path is not nuich used, and care must be
taken. It runs in a semicircle to the connnunication
ridge where the long ascent to the Hanyang Peaks
begins. This ridge (alt. olJOO feet) can be reachcl after
a walk of three hours, and is very attractive on account
of the beautiful view whicii it affords.

96 Historic LusKan.

The most tiring part of the trip now begins. The
ascent to the peaks which have long been visible in the
distance, goes directly up the small peak covered with
pines. -The path to the south, about half Avay up the
mountain, passes a narrow gorge, and reaches the higher
valleys between the peaks to the left and various other
mountains to the right. This place is marked " by a
memorial stone, and it is the highest point of the whole
Lushan Kange (alt. 4760 feet). The Southern Hanyang
Peak, which was formerly considered to be the highest
point, is about eight feet lower.

The above mentioned memorial stone dates from
the year 1607 (Kwan Shu Ting Kwei ^i^^M) ^^^^ bears
on the front the inscription BiiW^—i,^ (Lu Shan Ti I
Chu Feng, The Principal summit of the Lu Mountains).
The reverse reads :;feg||^^ (Ta Han Yang Feng, The big
Hanyang Peak). According to legend, the name of this
group of mountains originated during the reign of an.
Emperor of the Han Dynasty, 206 B.C., who withdrew
to these mountains during an inundation.

The panoramic view from this point is without
equal. The heights of numerous mountains with in-
tervening valleys, and the Poyang Lake may be seen.
Before returning home, one ought to visit a point a little
to the south and below the summit of this peak. Go
around the deep valley opening to the west of the Poyang
Lake, turn to the southeast, and walk for half an hour.
The place of interest, though overgrown with pines can
easily be recognised by a heap of rocks in the form of a
huge grave. The Iron Pagoda and the mountains extend-
ing towards Hsiu Feng (chapter 31) can be seen from
this point. The path,- which dips steeply down, leads to
the Yellow Temple above Hsiu Feng, but this extra trip
and the one to the Iron Pagoda over the southern spur
of the mountain, can be considered only in the event of
two days being allowed for the trip. The large town to
the east, on the Poyang Lake, is Nank'ang, now called
Hsing Tzu Hsien (g ^ i^), a city which despite the
T'ai P'ings, still shows signs of great antiquity.

The total time need for the excursion is nine or
ten hours. It is to be remembered that on this trip
there is little water to be found, and the traveller
therefore should be well supplied.

CHAPTER 31.

THE LUSHAN VALLEY, HOT SPRINGS, KWEI

TSUNG, THE IRON PAGODA HSIU FUNG AND

HWANG SAH TEMPLES.

This round trip requiring between three and four
days, is one which should not be missed on any account.
The inconvenience of several days' walking, and that
connected with the spending of two or three nights in
temples, is amply repaid. The first day is the most
arduous, as eighty li have to be covered before any
desirable place can be found to spend the night. This
place is the monastery Kwei Tsung Ssu (§§ ^ ^), and in
order to reach it a very early start is necessary. From
the Temple in the Clouds (chapter 16) the Honey Valle}^
is traversed, and after three-quarters of an hour's walk,
one comes suddenly upon an exceptionally beautiful view
of the Lushan Valley, extending to the southwest. A
fairly large stream flows through the valley. In the dis-
tance looms the heio'hts of the Hanvansr Peaks, with
various waterfalls dashing into the valley. Many villages
dot the banks of the stream, and the hillsides are terraced
with rice land and corn fields.

The descent into the Lushan Valley over the T'aa
'Lin Chien {|l^>^fH^ Peach Tree Torrent) becomes suddenly
very steep, and the bottom of the valley is reached after
four and a half hours' walk from Kuling. Owing to the
protected position of these slopes, the vegetation is
unique. In May the whole mountain sides are literally
ablaze with azaleas, which attain the height of a small
tree. At the last bends of the descent, one can see on
the opposite mountain an immense fan-like waterfall,
Lung Wang JNIiao Ti Ma Wei Shui (fl 3F. m O^J
i^ M tK The Horsetail Fall of the Dragon Temple).
Although this sight tempts one to linger, the goal is still
distant^ and the fall must be left behind. The road

^98 Historic Lushan.

crosses the strefwn at the bottom of the valley, where a
forest of tall camphor and maple trees invites the
traveller to rest. Hidden among the trees, and close to
an altar, is an old stone tablet which dates from the time
of the Mongol Dynasty, 1:312 A.D. It is particnlarly
interesting owing to the fact that antiquities from this
period are very scarce in all parts of China.

After leaving this place, it is necessary to cross
the stream several times. The road leads through four
or five villages, the most important of which are Chen
Chia Tso, Wu Lung Tang, Hua Niu Tso and Chen Chia
Chen. The second and third villages are connected by
a broad road running through a small bamboo grove. At
Chen Chia the stream runs to the west, and shortly
afterwards, turns in a. southwestern direction.

As far as this point the valley is surrounded by
gentle slopes, but from here on the landscape is very
different. The valley narrows, the sides of the mountains
become steeper, and the gorge becomes more precipitous.
After about eight hours' walk from Kuling, including
time for a rest and lunch, one arrives at the large village
of Kuan Kou (p p ) lying at the foot of the mountains.
The road passes through the village and turns towards
the southeast, so that the spur of the Hanyan.g Peaks is
on the left. The most interesting place passed on the
way is the tombstone erected early in 1916, which bears
the inscription "First Year of Hung Hsien" {^ ^.). This
is the dynastic title which Yuan 8hih Kai proposed to
adopt at the time of his attempt to make himself Emper-
or. At a curve in the road inunediately before Ai K'ou
te P) The Iron Pagoda, the landmark for the first day,
becomes visible. Oowning a sharp s[)ur of the hills, it
looks like a fine needle.

It is best to allow the carrying coolies to go from
Ai K'ou direct to Tsu Tsung, a distance of about ten li,
while the tourist turns to the southeast to visit AYen
Tang, the site of the hot springs. At first sight these
springs kre very disappointing. A dirty brown stream
liows through an unattractive meadow. The waters of
the Wen T'ang (r^ |g Warm Pond) are luke-warm and
are much used for bathing. In two places, partly chok-
ed with mud, bubbles rise from the dark li(j[uid, and here

The Lushan Valley. 99

the water is so hot that it scalds the hand. At this
place eggs can be boiled hard within a few minutes.
These hot springs are the only phenomenon oi this kind
known in the vicinity of the Lushan.

The monastery of Tzu Tsung lies three-quarters
of an hours' walk in a northeastern direction from Wen
T'ang, and liere good (juarters for the night may be
obtained. The direct distance is seventy li, by Wen
T'ang eighty li.

Kwei Tseng Ssu (§-§ $^ ^ The Monastery of Con-
version) was founded in the year :341 A.D. during the
reign of the Ching Emperor, C-hien Yuen (^ ^f;). Kuan
I Tsu, who was devoted to the faith of Confucius, is said
to have resigned his old temple-seat to ]^>uddhist monks
who arrived from the "far west" (Tibet), and built this
monastery. The destruction of a part of the monastery
is reported to have occurred during the reign of the
Emperor Chia Tsing, 1522-1564 A.dI

Tall camphor trees, several of which are so
gigantic that five men with outstretched arms cannot
encompass any one of them, shelter the red doorway.
That Kwei Tsung has in former times played an import-
ant part in Chinese history is proved by the inscriptions
on the yellow walls. These refer to the fact that emper-
ors and their retinues, while travelling, used this
monastery as a resting place. JJke most others on this
range of mountains, it shows signs of ruin. Nevertheless,
this typical Buddlwst monastery is still the centre for
about 3U0 monks.

In the entrance hall, there are images of four
mythological beings, together with various other idols.
The four heavenly princes, Ssu Tien Wang (pg ^ 3^J, are
the supposed protectors of INIilofu, whose statue is on
the side wall to the south. The four hgui'es, nuich
larger than life-size, face each other in pairs. Their faces
are, respectively, red, green, black and white. Tlie one
with the red face, holding an umbrella which, legend
says, if opened, will cause the destruction of the woi'ld,
i^ l^ M J£. (Yang Ying Chung). The green-faced ligun^
(M t) Hvvang Pao) holds a zither, which if played upon,
will cause storm and conflagration. The one with the

100 Historic Lushan.

black face holds a snake in his hand. He is called ;^fc ^
(Hung Piao). The fourth deity {^ 3? ^ Chao Yun Ting)
whose face is white, conjures by means of a sword,
millions of arrows which destroy everything dangerous
to the faith.

These four sinister princes are said to have lived
about 1100 B.C. According to legend, Milofu {^Wii^)' tl^e
Laughing Buddha, will take the place "of Sakyaniuni, the
present Buddha, in three thousand years. Opposite the
statue of ]Milofu is another image with a sword in its
hand. This represents Wai Tou, who is also a protector
of Buddha. »

The principal building of this monastery, whose
roof is adorned with spiral ornaments, contains a huge
gilt figure of Buddha and a Goddess of Mercy, of Indian
origin, with forty-eight arms. The great cupboards con-
taining Sutra (Buddhist sacred scriptures) bequeathed
by an Emperor, are very remarkable. One side of the
temple courtyard consists of fairly clean guest rooms.
On the opposite side is a small building which forms the
Hall of Ancestors and contains the figure of the patron
saint, the founder of the monastery. The large bell
with a knocker of palm wood calls the monks to prayer.

The pond in the courtyard is called Hsi Mo Ch'ih
(iJtlliili Ii^k Ponk), and an interesting legend is connected
with it. An official, AVang Hsi Chih (2 ^ ^)— Military
name, Wang Yo Chun — who lived here at the time of the
foundation of the monastery, was fafnous for his penman-
ship. He improved the calligraphy and created a new
form of writing called Ch'iai Shu (;fgi). The dark colour
of the pond i"s said to have been caused by the ancient
scholar daily washing his pen in the pond. Old tablets,
dating from the time of the Sung Empeor Chia Hsi (^jse)*
about 1237 A.D., adorn the sides of the pond and refer
to this legend.

The second day should be spent visiting the Iron
Pagoda, which is situated immediately above this mon-
astery. It is advisable to take a guide as the ascent can
be missed easily. The Chin Lun Feng (#11^ The
Golden Wheel Mountain), whose splendid slopes
culminate at the base of the tall pagoda, harmonises with

SMALL PAGODA, HSIU FF.NG TEMPLE Photo hy Ban/i \ Co. Kulint

The Lushaiv Valley. 101

the surrounding scenery (altitude 2000 feet). The top
can be reached in less than two hours. About a third
of the way up there is a small rest house, and here a view
of a waterfall, Hung Shui Ling, can be obtained. Near
the top is a cave containing some stone idols. In places
the path leads over precipitous rocks in which steps have
been cut. It is difficult to imagine how the Chinese,
with their primitive methods of transportation, were able
to bring the separate parts of the Iron Pagoda to this
height and successfully erect them in a structure which
has withstood the violence of the elements through all
these years.

The Pagoda was built during the reign of the
Emperor Ch'ien Lung in the year 1749 A.D. It is seven
stories high, and hexagonal in shape. Each side plate
bears in relief the figure of either Buddha or one of his
followers. There are forty-two heads, and in addition
one figure of Buddha on the extreme point. The granite
stone on which the pagoda stands was strengthened in
1905 by strongly riveted iron plates. An old stone
balustrade, a protection against the visitor's falling over
the steep cliffs, surrounds the pagoda. The view from
this place richly rewards one for the trouble of the steep
climb.

It is about twelve li, from Kwei Tsung to the
Hsiu Feng Ssu (^ ^ ^ Monastery of the Beautiful
Mountain Peak), and the distance can be walked in two
hours. The eastern path is very attractive. To the right
a high mountain, Hu Shan (^ ilj), rises from the plain,
and from the villages of Han Chia Ching (f$ ^ 3Jf ) and
Nan Li T'ang (^^ig) the pagoda can still be seen. But
new objects of interest are ahead — the Hsiu Feng Pagoda,
the mass of mountains towering above it, and numerous
waterfalls. Three mountain groups — Hswang Chien
Feng {^ ^ij ^ The Two Dagger Points); Ho Ming-
Feng (mpli^ The Mountain of the Crane's Cry), the one
to the right; and Hsiang Lu Feng ('^ j^ ^ Incense
Burner Peak) to the left, shelter the monastery of Hsiu
Feng, which lies at their feet. Hsiang Lu Feng, gets its
name from the fact that its peaks are often covered with
mist. The two first-named mountains are connected
with each other by an almost perpendicular ledge of rock,

102 Historic Lushan.

on each side of which, a stream rushes down to the
plains. These two roaring falls, the slate-like rock divid-
ing them, and the mountain peaks overgrown with
bamboo and pine trees, make an impressive picture.
But at Hsiu Feng, one will have to acknowledge that
Nature has lavished her gifts even more liberally. Tlie
two large waterfalls are called Ma Wei Ch'ien <J!?; ^ ;^
The Horse Tail Spring), and Pu Pu Ch'ien (j^ ^ ^^
Cascade Springs). Both are famous in the poems of Li
T'ai Po, who lived in this neighbourhood.

The red entrance of Hsiu Feng, hidden under huge
trees, becomes visible at the village of Yu Chia Shih,
where the road branches to Nank'ang, hardly ten miles
away. To the right, there is a small pavilion containing
a tablet dedicated to the Kuan Yin P'u Sa, The Goddess
of Mercy. It is in the purest Indian style, and dates
from the sixteenth century. On the property of the
monastery is a large forest, containing many old but well-
preserved trees. The trees are mostly pines, camphors,
larches and maples, and remind one of the Three Trees
near Ruling. Many birds are also found here : wild
pigeons, jays, woodpeckers, and cuckoos.

Through a second gateway, with the inscription
H - \\} (Ti I Shan, The First Mountain), the road leads to
the grounds of the temple, hidden in luxurious foliage.
A paved road leads over broad stairs, and past the
remains of a former altar to the door of the monastery.
The only buildings extant are on a higher terrace and in
ancient times were annexes to the main temple. These
places do not attract attention, but the old gallery sit-
uated still higher is very interesting. Here the old
scholar, Li Hung Chou (^ jg^ ^), used to study. The
former Pavilion has disappeared, and in its place a plain-
looking hall has been erected to protect the old stone
tablets against decay.

Hsiu Feng was built towards the end of the T'ang
Dynasty (G 18-907), and was first called K'ai Hsien Ssu,
(The Forerunner Temple). The story says that a late
Emperor of the South T'ang Dynasty studied in the
neighbourhood of the present monastery. He so loved
the country that he bought this piece of land, and on

The Lushan Valley. 103

being made Emperor, considererd that the purchase of
this land had been the forerunner of his future greatness.
Thus a monastery was built in this place, and the name
given it. Like most monasteries and temples in these
parts, Hsiu Feng suffered much from the devastations of
the T'ai P'ing Rebellion.

A few hundred yards west of the monastery is the
much-admired Sapphire Ravine (If Hill^ Ts'ing Yu Hsia),
also called Lung Cli'ih (|| ^i^ Dragon Pool). The two
mountain streams unite in a narrow gorge, and rushing
wildly over several terraces of huge boulders, form a
large basin surrounded by high rocks. From this basin
the water rushes into a small pond which is very dan-
gerous when the current is rapid.

Numerous inscriptions have accumulated on these
steep rocks during the centuries, and these add a peculiar
charm to the sombre but attractive landscape. xA.s is
well-known, the Chinese have a special weakness in
desiring to perpetuate their appreciation of natural
beauty in places where the surroundings are particularly
impressive. Rarely has this been done in a more start-
ling manner than here. Hardly a vacant space on the
rock is to be found, and it is difficult to imagine how the
chisel has been wielded to such effect on these steep and
slippery places. Along the path to the gorge, galleries
have been erected upon the rocks in order that the in-
scriptions may, be read more easily. Among othei-s, the
famous poet and scholar, T'ao Yuen Ming ((ij ^[| f\j\). :>();j-
427 A.D., has engraved passages here. One of the oldest
and most conspicuous passages dates from the time of
the Mongols, fourth vear of the Emperor Chili Ta (^:^),
1308-1312.

The following are characteristic examples of these
inscriptions : ^ fnj ^ ^ (T'ien Ho Chui Hsiang, The
picture resembles a stream from Heaven); f5t >6 (Hsi
Hsin, Cleanse your heart); [g ■^- ^ isj (Chin Shi Yin Ho,
Behold the silver river); "S^BM^ (I'^'o I Kwan K'an, A
sight not to be missed); M.^S^ (Feng Ch'ien Yuin Ho;
Winds, springs, clouds and gorges unite here). The
conspicuous inscription carved in Seal characters is f|
(Lung, Dragon).

104 Historic Lushan.

On the summit of a peak, some 1000 feet above
the Two Dagger Points, is the Ilsiii Feng Pagoda, also
called Wen Chih Ta. This pagodU is a little lower
than the Iron Pagoda, which is still visible on the
western horizon. It is built of granite, and like the
Iron Pagoda, it is seven-storied and hexagonal. It
is situated in a more beautiful locality than its rival.
Directly to the north, over the black cliffs, a waterfall
resembling a silver band rushes into the depths below.
The tops of the mountain groups, profusely covered with
shrubs and trees, are visible in the distance. From east
to west, the wide extent of the Poyang Lake with its
numerous islands forms an attractive panorama. To
the east, Nank'angfu is easily recognised.

A beautiful wooded ridge leads immediately from
behind the pagoda to a temple hidden in dense foliage.
This is Hwang- Yen 8su {^^^ The Yellow Cliff Temple)
situated at the base of the Two Dagger Points.

From the Hanyang mountains (chapter 30) a path,
about forty li long, leads past the l^ellow Cliff Temple
down to Hsiu Feng. In order to vary the route back to
Hsiu Feng, cross the stream near the Cliff" Temple.
Above the steep rock, a woodcutter's trail leads to the
second stream forming the great falls, and a little higher,
crosses a huge rock. From here the descent leads along
the edge of the Wo Ming Feng back to Hsiu Feng Ssu.

For the round trip to the pagoda, the Cliff Temple,
and back as. described, four to five hours should be allow-
ed. This extra excursion should not be missed under
any circumstances.

The third night is passed in Hsiu Feng, and on
the following morning in half an hour's walk, Hwang Sa
Ssu {M'i'P^ temple of the Ten Thousand Pines) is reach-
ed. As is indicated by the name, this place is pleasantly
situated ' under lofty trees. A broad stone staircase
leads up to a small temple, behind which stretches a
large field covered with the ruins of a monastery des-
troyed during the T'ai Ping Kebellion. A five-stemmed
camphor tree, which according to legend, dates from the
time of the Liang Dynasty 502-555 A.D., stands near by.

HOPSR TAir. FALLS, HSIN FBXO Photo by Banzi &• Co. Kulin^^.

The Lushan Valley. 105

Four stone tablets behind the temple bear the large
characters ll ^ g ^ (Lung Hu Yuin Ch'in, May the
Dragon, Tiger and Clouds bless you). The inscription
is from the sixth century, and shows the antiquity of
this sacred place.

From Wan 8ah, the distance to the Goddess of
Mercy Bridge (Kuan Yin Ch'jao, M^W is only eight li,
and can be covered easily in one hour. The road, passing
the five-st6mmed camphor tree, turns to the east and
skirts the foot of the cliffs. The steep mountain walls
looking as though they had been sliced with a gigantic
knife, are typical of the whole formation of this section
of the Lushan. The high mountain towering behind
Wan Sah is the Ch'in Yuin Feng (H # ^ Peak of the
Cloud of Blessing).

Furtlier to the east, near the village of Wan Sah
Lung, rise the enormous ridges of San Ch'i Wa (Uj^nn),
intersected by great waterfalls. The last summits of
these massive ridges which partly enclose the Nank'ang
Valley, are seven pyramid- like cones called Ch'i Chien
Feng (j^'-)i^ The Seven Sharp Peaks). The stream from
the Goddess of Mercy Bridge is crossed near the village
of Chin Chuen Chiang. From this place the road leads
towards the mountains, and reaches the Ruling ascent
at Kwan Yin Ch'iao.

For those to whom this long trip appears too
arduous, it may be stated that it is possible to reach
Hsiu Feng in one day by way of the Nank'ang steps.
By this route, if a chair is taken, the destination can be
reached in about four hours. In this case, it is prefer
able to spend the night at Hsiu Feng, thus avoiding
undue haste.

It is not advisable to make the round trip the
other way, that is by way of the Nank'ang steps. The
distance from Tso Tsung to Kuling is too great for a one-
day journey, and there are no places en route at which
to spend the night.

For those who can spend four or five days, it is
recommended that this trip be connected with a visit to

106 Historic Lushan.

the White Deer Grotto, passing the night at Hai Hui
and returning over the Tiger Wall and the Three
Waterfalls.

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